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A 461597
Ho»ittf #t
mk 'n
THE.
SERMONS,
AND OTHER
PRACTICAL WORKS,
Of the Late Reverekd and Learned
Mr. RALPH ERSKINE,a.m,
Minifter of the Gofpel in Dunfermline.
CONSISTING OF
Above One Hundred and Fifty SERMONS^
befides his Poetical Pieces.
IN TEN LARGE VOLUMES OCTAV9.
To which is prefixed,
An Account of the Author's Life and Writing!,
with an Elegiac Poem, and large Contents.
/ cm not ajhamed of the gofpel of Cbrift^ RoM. i. l6« ^
VOL. VII.
FALKIRK:
PRINTED BY PATRICK ^UIR,
For Peter Muirhead, Merchant, the RevJ. John Stewaj^'^;,
and Hugh Mitchell, Bookfeller, the VufcSoffli^^x^*
At.DCCXCVI.
■ E^fS
ISHlWl^O
THE
CONTENTS.
I
r
; SERMON CVII, CVIIL
The Commencement of all Saving Bleffings, 9
Hag. ii. jg.-^From this day will I blefs you*
The words being confidereJ in their coiinedlion, divided and explained,
and the fpirltual meaning contained in them given in a do^inal
propofition, the following topics arc difcuffed, vii.
I. What this fpiritual temple i?^ Ij
a. What is the foundation thereof, 17
3. Hbw this foundation is laid, 22
4. The day defcribed in which the foundation is laid, and from which
bleffings take their date, 26
5. Wijat the bleflings are which commence from this day, 32
6. It is proved that faving blelFings do commence from that day, 36
7. The application of the whole fubjedl, in feveral ufcs^ 39
Ufc (r.) Of information, in four inferences, tbid*
(2.) Of exhortation, in fix particulars, 45^
SERMON CIX.
Glad Tidings in Sad Times ; or, the City of God»
ill Times of Trouble and Confufion, watered witli
the river of Confolation, 62
Psalm xlvi 4* There is a river ^ the pr earns vibereof
make glad the city of God.
- After a brief introdu^on, clear anallzation, and fuccin(^ cxpllcallon
of the words, and a doflrinal propofition raifed from them, the fol-
lowing heads of method are propofed, vt%*
1, To fpeak of the city of God, * '6^
, 2. To fhew what thefc fad times arc, that put the city of God in con-
fufion, « 70
3. To enquire what grounds of encouragement the city of God hath
in the fe {ad times, 72
4. To deduce fomc inferences for the appliGation, 79
Uf& (I.) Of information, in three particulars, ibid^
(2.) Of c3camination, in fcven particulars^ ^^.
[sO OfexjbQXta^on^ to three forU of pcrfons*^. ^"^
W CONTENTS
SERMON CX,— CXIII.
The giviiig Love of Chrift, a:id the receiving Property
of Faith, Page 96
Gal. 11. 20. / ^m crucified vjhb Cbrift : nevertbelefs I
, live ; yet not /, but Cbrift livetb in me: and the life
'0)hicb I now live in tbe fiefo^ I liv^ by tbe faitb of the
Son of Gddy vjbo loved me and gave bimfelf for me.
The verfe being divided and explained, and the former part of it opened
up at fomc length, and applied , two do<5lrincs are raifcd, and profe-
cuted from tlie latter part thereof, — at-fco lc'[}€d me, and gave bimfelf
for me* The ¥irji v^ ^* The love of Chrift, manifcfted in the wotd,
' *^ to finncrs, is a giving- love/' Fioni this ubfcrvation the followiog
heads of method arc handled, v/&.
Ti The doclrine illuftratcd by a chain of inftance?, 100
5. The truth cf it confirmed by an inJu(fHnn of particulars, 105
J, A fiicci»6l application of the whole fubjc^, in
The Second dodlr'me Ls^ *' That it is the property of true faith to en-
^^ tertain the giving love of Chrift, revealed in the gofpcl, with s
" me^ me^ by particular application." And from this propofltion,
the following topics arc propofed, viz,
t. To enquire into the import of this particularizing property of faith,
entertaining Chrift's love with a rtte^ me^ 13^
2. Tc> (hew on what grounds faith makes this particular application, 136
3. To aftign the reafohs why faith hath, and muft have, this appropri-
ating quality, 14I
4. To deduce fomc infererces for the application, " 14^
Ufc (t.) For information, in four inferences, H)id*
(2.) For examination, in four particulars, 149
(3.) For exhortation^ both to unbelievers and faints, 15 1
S £ R iNI O N CXIV.
■Gofpel-Humlliation grounded on Faith's View of Di-
vine Pacification, 157
EzEK. XVI. 63* Tbat tbou mayeft remember^ and be con^
founded^ and never open tby vioutb any morcy becaufe
of tby fbame^ wben I am pacified towards tbccy for all
tbat tbou baft doncy faitb tbe Lord,
The words being viewed in their conne^lion, explained, and a do<5lrini!
ohfervai'on Jaii • own from them j tlic following topics ofdifcourfa
sre inUHed upbny vis.
C O N T E N T S^ y
1. To (peak a little concerning this humiliation, P^gc 1 60
i» Gonfidcr the fpring of it, njiz, God's being pacified, i6y
3. Po'Dt out the connexion between them ; or, the influence that
thr vi;;\v of God\ being pacified, hath upon this humiliation, 167
4. The application of the fubje^t, in ten inferences, 170
SERMON CXV,
The Word of Salvation fent to Sinners, 177
Acts xiv^. 26. — To you is tb^ voord of this falvation fent.
The words l>cing explained, and a ilo(^rine raife^ irom them, the foI«-
lowing things aie propofed, viz.
J.- To fpeak concerning tiiijj falvation, 170
2. . of the word of falvation, l9o
3, of the fending of this word, 182
4. To make application of the whole, in ten inferences^ 183
SERMON CXVI,
GofpeUCompulfion ; or, Minifterial Power and Au-
thority. 196
J-UKE xiv. ii^'^Comp^l ibem to come in, tbat my boufg
may be filled*
The words being viewed in their fcope, divided and explained, and
a d i^lrinal propofition raifcd from them^ the fuliowiag topics
of difcourfe are propofed, vi^^
t. To fpeak of the miniiierial coqipiii^on at^d authority igfportcd ia
this word, Comf^/ *Z?efl?, in^
(T.) Who have this authority to compel, tbld*
(2.) Whom they are warranted to compel, 201
(3.) What is the nature of tliis compulfion, 203
a. To enquire into ttifi end and dcfign of it, "i/fe. thatthe^r ccmein^ 209
3. To fpeak of the reafops thereof, nam<?lyi /i?^* his boufa may be
filled^ 2*2
■4. To deduce ten inferences for the application of ibc fubjcft, 218
A variety of arguments aduced to inforce the duty, 228
■An appendix, containing fqndry confiderations fuid ^vipcs to
the people, fuddcnly deprived pf their ajinifter, 234
SERMON CXVII, CXVIIL
The Fountain-Head of all Bleflings; or, the great
Store-Houfe opened, 240
2 CoBr V. JlS.-— J// fkings are of God,.
vi CONTENT S,
After Viewing the words In their fcopc and connexion, tind clothing
them witii a do6b-inaI obfervation, the following general hcadi
of method arc profccuted, viz.
!• To mention fomc of thcfc all thing*, relating to the new creatioOi-
that arc of God, Page 25 X
2, f'o enquire how all things arc of God, 253
3» To fhew whence it is that all things are of God, ,255
4. To make application of the whole fubje6l, in fcveral inferences, 261
That effedlual calling and jullification arc of God, 285
That fan£i £cation, and every thing relating to it, is of God, proved
by a vaiieijr of confider^tions, 287
SERMON CXIX.
Gad the conquered, yet conquering Tribe ; or, the
Vanqiiilhed at firft, the Viftor at laft, 296
Gen. xlix. ig. Gad, a troop Jljall overcome him ^ but bo
pall overcome at tb^ laft.
*T\\t fcope and conne^Si'^n of the words Having been confidered, and
t.'icir meanin;^ exprefTcd in a U';6lnna1 propofition, the following
general heads of method are propofcd, viz,
1. To fpeak of the foils which the Ifracl of God meet with ; (hew
what are the troops that defeat tlicm in this world ; and how far
thcfc troops ip^y overcome them, 298
2. To fpeak a little of their vidlory, and how far they may be faid
to overcome at the laft, 301
3. To affign fomp reafons of the do^rinc, fhcwing why they arc many
times overcome, and why tbcy ijiall ovcrpome at the laft, 305
4. To make appUc^tioi> qi ^c vhol<: fubgedl, b^ deducing tea
inferences, 311
S E II M O N CXX.
Chrift the true Mofes, fent to deliver his true Ifracl
from their fpiritual Egypt, 352
Acts vii. 34. I have feen^ I have feen the aJfiiElion of
my people which is in Egypt ; and I have beard their
groaningy and am com^ do%»n to deliver th^m. And
tiov) comCf J H^illfend thee into Egypt.
' After the words arc vic\Ycd*in their fcopc, ^nd analizcd, the following
topics are confidcrcd, v'tz.
I, The Jv'fignation of the people that are pitied, 32;;
St The grievous cafe f^nd diftrefs they were in, 328,
CONTENTS. vu
3, Their behaviour under their diftrels, Page 331
4« How the Lord (hewed his pity to thoin, ' 33 2
5. What means he ufed for this end, 334
4» Some ijaprovement made of the whole, -« 334
SERMON CXXI, CXXII, CXXIH/
The Power and Policy of Satan bounded and baffled
by the Lord Chrift, 350
Luke xxii. 31, 32. And the Lord Jaid^ Sitnon, Simon/
behold^ Satan batb defired to have you^ that be may
Jift you as svbeat: but I bave prayed for tbee^ that
thy faitb fail not; and v)ben tbou art converted^,
ftrengtben tby iretbren*
After a fuitable ihtrodu^on to the fubjefi, and the words analized
and explamed, the following general topics of difcourfe are laid
down, viz.
1. Some remarks offered upon the circumftances of the time and oc«
cafion wherein theie words are fpoken, 353
2« Upon the circumftances of the text, , 357
3^ -r— - Upon the warning itfelf, 362
4* Some obfcrvations concerning Satan and his temptations, 367, — 383
5. Some meditations ^n the whole text, 383
6« Some concluding advices, 40;^
SERMON CXXIV.
Redemption by Chrift, fliewn to be of God, as the
firft Gaufe ; and to God, as the lad End, 407
1 CoR. u 30. Rev. v. 9. — Wbo of God was made unto us
redemption. For tbou nuaft flain^ and baft redeemed us
to God by tby blood.
The Author having taken a view of the words as they ftand in them-
felves, and as compared together, and having exprefTed their mean-
ing in a general propoiitioo, the following general heads of method
are profecuted, njtz.
!• Some propofltions offered concerning this redemption, 410
2. How redemption is of God as the firft caufe, evinced, 417
3. How it is to God as the laft end, enquired into, ibid.
4. Application made of the whole ful^e^by d^ducingfix infcrencesi 422
Ho»i«tf #f
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court, fjc
ind the holy
!»; yjtf Commencement of Ser. CVIL
• ..the day that the foundation of the I^ord's temple waar
laid; confider it, from this day will I blcfs you." It is
the bed day's work tjiat ever was done ; and it is the
bell day that ever you had in your life; for, from hence
you may date your happinefs, even from the day that
the foundation of the Lord's temple was laid.
Now, you are to remember that the temple was typi-
cal of Chrill; not only of Chrift p^rfonal, in whom dwells
all the fulnefs of the Godhead bodily ; as God^ dwelt
in the temple of old fymboUically, towards which facrecj
temple, Chrifl Jcfus, we are always to look for accep-
tance with God; and, like Jonah, to look again toWards
his holy temple; but alfo Chrift myftlcal was typified by
the temple ; that is, the church, which is the houfe of
God, whereof Chrill is the living ftone, the fure founda-
tion; .and all believers, as living Hones, are built up 9,
fpiritual houfe in him; as you have it explained, i Pet.
ii. 4,5. Hcb. lii* 6. Eph. ii. 20. i Cor. iii. 17. 2 Qor. vi.
l6. Thus their building of the temple did fignify the
reformation of the church, having laid the foundation,
which reprefents the fecuring of the ground-work of rc«
ligion.
Now, let us gather fome fpiritual leffon from this,
that they were bleffed from the very day in which the
foundation of the Lord's temple was laid in a literal
fenfe. The fpiritual myftery here reprefented is the fol.
lowing dodlrine, which I take from the words, confidered
with their conneftion.
O98ERV. That all faving bleffings do aaually com-
mence from the day the foundation of the Ipiritual
temple- is aftually laid. From this day kuUI I blefs
you ; that is, from the day that the foundations of
the Lord's temple were laid,
I ufe the word atlually in both branches of the doc-
trine, becaufe I fpeak not of what was done decretively,
in the purpofe of God, from eternity ; nor of what was
done virtually, in the council of peace, and covenant of
redemption ; nor of what was done fundamentally and
Tneritorioufly, when Chrift died at Jerufalem ; but rather
t)f the aQuai fruits aad produce of thefe, when they ac-
alt faving Blejpngf* TJ
tually take place in a day of power: and therefore, I fayi
my do£lrine is,*That all faving bleflings do adlaally com-
mence, from the day that the foundation of the fpiritual
temple is actually laid. See Eph. i. 3. and ii. 21. com*'
pared; where you fee all fpiritual faving blcffings do ac-
tually take place, from the time that the foul is united to
Chrift, the fure foundation; which is the day wherein the
foundation of the fpiritual temple is laid.
But for the further clearing and confirming of this
do6lrine, I propofe the following method, namely,
I. I would fliew what this fpiritual temple is.
II. What is the foundation thereof.
III. How this foundation is laid.
IV. I would fpeak a little of the day in which the
foundation is laid, and from which bleflings take
their date.
V. Shew what bleflings do commence from this day. '
VI. Prove, by fome particular arguments and rea-
fons, that faving bleflings do attually commenc^
from that day.
VII. Make application of the whole fubject.
L The firft thing we are to do then, is, To fhew
what this fpiritual temple is. We told you, that the
temple was a type of Chrift mydical, and Chrift perfo-
nal ; and I defign to exclude none of them in the pro-
grefs of my difcourfe.
Now, the temple was a type of Chrift myftical ; that
is, of the church of God, and of particular.believers, in
many refpefts ; who, therefore, are frequently called,
•the temple of God, and the temple of the H(>ly Ghoft ;
and the type and antitype agree in thefe, and the like
following particulars.
I. The temple was a very ftately building ; without,
very fumptuous ; and within, very glorious : built of
ftiany ftones, many materials ; yet all making up but
one temple, upon one foundation ; and having three
principal partitions, namely, the outward court, foe
the people; the fanjauary, for the priefts; and the holy
■of holies, into which the High-prieft only etvl^t^d ^^jvs:.^
iL-ycar, with tk^ blood of the faxiriiOT.— -W tW^ fe\v>^
X4 5^^^ Commencement of Ser. CVIL
here with the fpiritual temple, the church. It is a ftate-
\y building, a building of God; her viCble glory with-
out is very fplendid, when rightly conflitute with re-
fpe£l to doftrine, difcipline, worftiip, and government ;
and her invifible glory much more ; for, *' The king's
daughter is all glorious within/' Ghrift myftical, being
made up of many materials taken out from among Jews
and Gentiles; many Hvely ftoncs, built upon Chrill him-
felf, v/ho is the chief corner-done; in whom all the build-
ing fitly framed together, grows up into a holy temple in
the Lord. In which fpiritual t(fmple, there are, as it
were, thefe three particulars, viz. the outer court of
the vifible church^ including all profeffors ; the fandlu-
ary of the invifible church, peculiar to the holy priell-
hood, namely, all true believers, who are made kings
and priefts unto God ; and the holy of holies, heaven it-
felf, wherein the fpirits of juft men made perfeft are
triumphant in the prefence of God and of the Lamb,
that glorious High prieft, that went into the holieft of
all, with the blood of the facrifice, which he had offer-
ed of himfelf.
2. The temple was the fettled place of God's public
Worftiip, and folemn facrificings: there all the facrifices,
oblations, and incenfe were to be offered to God ;
there God was folemnly prayed unto, and praifed, and
his ordinances adminillred. — So the church of God is
the fpiritual temple, wherein all fpiritual facrifices are
offered to God, by his royal prieflhood ; and all the or-
dinances of Ghrift managed for the perfe£ling of the
faints, for the edifying of the body of Ghrift ; and all
believers are the receptacles of God's fpiritual inward
worfliip, in heart and fouL
3. The temple of the Lord wa^ holy, and not to be
defiled with legal impurity. — So this fpiritual temple of
God is holy, and not to be defiled with finful impurities :
•\If any man defile the temple of God, fays the apoftle,
him fliall God deftroy; for the temple of God is holy ;
which temple ye are/' i Gor. iii, 17. The church invi-
fible is holy not only by feparation from the unholy cor- '
rupt mafs of the world, i Gor. vi. 16, 17. and by dedi-
cation to God, and his holy fervice \ but alfo by jufti.
all faving Blejingsl 15
fication, through the imputed righteoufnefs of Chrift,
.their Head, in whom they have a perfeft holinefs, or
righteoufnefs ; being perfeft through his comelinefs put
upon them, £zek. xvi. 14.; and by fanflification,. and
implanted holinefs ; having the Spirit of Chrift in them
as the principle of fanftification ; and therefore, • »
4. The temple was a place of God's fpiritual prefence
and refidence among his people: there were ihefymbols
of his prefence; there he dwelt tet ween the cberubims;
there he met with his people, and communed with them.
So the church of Chrill, and all the true members
thereof, are the habitation of God through the Spirit;
they are the temples of the living God. God dwells
in them ; walks in them ; manifefls himfelf to them ;
and affords them communion with himfelf.
In a word* the temple was God's houfe : and fo are
all believers, i iPct. ii, 5. they are built up a fpiritual
houfe, which God poffeffes five ways. They are his
dwelling-houfe, his pleafure-houfe, his treafu re- houfe,
his veffel-houfe, his magazine-houfe, and his banquet-
ting-houfe.
(i.) They are his dwelling-houfe. God dwells there
in a fpecial manner ; " In Salem is his tabernacle, and
his dwelling-place in Zion," Pfalm Ixxvi. 2. It is
a fweet promife, 2 Cor. vi. 16. *^ I will dwell in them."
But, ** Will God, in very deed, dwell with man upon
earth ?" Yes ; " This honour have all the faints." —
God dwells in them by his holy Spirit, which he hath
given them; and hedwells with them,fo as never, totally,
to defert his nianfion: when he takes up his refidence in
thefoul,he fays,* I will never leave thee,nor forfake thee.'
(2.) They are his pleafure-houfe : as he dwells there,
fo he walks there; ** I will dwell in them, and I will walk
in them.'* He takes pleafure to walk in them : " This is
the hill where God defires to dvvell, Pfal. xlviii. 16. This
is my reft,here will Iftay, for I like itwell,Pf. cxxxii,i4.
.The Lord takes pleafure in his people," Pfalm cxlix. 4.
.0 wonderful! that God ftiould take pleafure 4n any of
the linful feed of Adam ; yet, as a man takes pleafure
in his houfe, his garden, his orchard, and plantlu^^ {^
doth the Lord in believers^ who ate hcc\vx&TX\\^ c^iSS^
t:6 The Commeneemenf of Ser. CVII.
his garden, Song v. i.; his vineyard, Ifa. v. i.; his
planting, Ifa. Ixi. 3.; '* The planting of the Lord, tliat
he might be glorified." Thus they are his pleafure-houfe.
3. They are his treafure-houfe. As God is the
believer's treafure ; fo believers are God's treafure :
** The Lord's portion is his people ; Jacob is the lot of
his inheritance," Deut- xxxii. 9. If you look upon them
as they are in themfelves, abllractly from the corner-
ftone, he hath but a poor treafure of them. God cannot
be enriched with this treafure ; but yet, in Chrift^ he
looks upon them as a treafure of jewels ; *' They fliall"
be mine, faith the Lord of hofts, in the day that I make
up my jewels," Mai. iii. 17.
(4.) They are his magazine-houfe: this fpiritual houfe
and temple is built for an armory. Song iv. 4. there the
church is compared to '* The tower of David, built for
an armoury, wherein hung a thoufand bucklers, all
ihields of mighty men." God lays up his ftores of mili-
tary provifion in this houfe ; infomuch, that every be-
liever is fo well armed with the (hield of faith, and the
fword of the Spirit, that he can encounter the ftrongeft
Goliath: yea, arid do all things through Chrift ftrength-
ening him. God's church is his caltle ; and, " Salva-
tion hath God appointed for walU and for bulwarks."
(5.) They are his veflel-houfe. The church is God's
houfe, wherein all the veffels of mercy are hung up for
ornament, as well as for ufe ; and Chrift is the nail
faftened in a fure place, on which all the veffels do hang:
** I will faften him as a rtailin a fufe place; and they fliall
hang upon him all the glory of hifi Father's houfe, all vef-
fels df fmall quantity, from the veffels of cups, to the vef-
fels of flag^^ons," Ifa. xxii. 23, 24. Believers, weak and
ftrong, veffels of all forts and fizes. Neither are believers
empty Veffels, whatever they be in them fel vies ; for,
(6.) They are his banquetting-houfe; *'He brought me
into the banquetting-houfe, and his banner over me was
love," Song ii. 4. The church of God, I mean, the affemb-
lies of his faints in ordinances, are hh parlour, where he
feeds; *' He feedeth among th6 lilies, till the daybreak,
and th^ fliadows fly away." He keeps a banquet among
hkf people; 0nd both Iw and they feed and fup together.
all faving Bleffings* ly
It is^a wonderful text, tho' ordinarily cited, Rev. iii. 20«
** Behold, I Hand at the door and knock; if any man hear
my voice*, and open the door, I will come in t) him, and
will fup with him, and he with me. He fliall fup with
me;" that is, he fliall partake of ray Spirit and graces,
that fliall be as comfortable to the f ml as meat to the
body: and *' I will fup with him;" that is, I will f.Iace
and c^mf jrt myfelf in thefe their graces which I give
them, as much as any man is comforted with his food-
I will delight to fee my own graces exercifed, as much
as a man, difpofed for meat, delights therein. Hence
Song V. I. " I am come unt> my garden," fays Ghrifl:
to his church; '* I have gathered my myrrh, With my
fplces; I have eaten my h^ney-comb, with my honey; I
have drunk my wine, with my milk." — Thus it is his
banquetting-houfe. This fpiriiual temple, then, is God's
boufe; his d. veiling h vjfe; his pleafure h mfe; his trea-
fure-houfe; his magazine-houfe; his veflel-houfe; his
banquetting-houfe,
IL The fecund thing prop.')fed, in the general method,
was. What is the foundation of this fpiriiual temple.
To this we anfwer, with the apoftle, i Cor. iii. ii.
"Other foundatiim can no man lay, than that is laid,
which is Chrift Jefus." Chrift is the alone foundation
of the fpiritual temple, and that if we confider thefe four
things. I. What a f iundation implies. 2. How Chrift
is the foundation. 3. Wherein he is the foundation*
4. Wherei:>f he is the foundation to the church.
i. Chrift is the foundation of this fpiritual temple, if
We confider what a foundation implies. It implies pri-
macy, potency, and confirraation.-r-I fay, a foundation
imparts primacy and priority. A foundation is ordinarily
taken for the firft ftone that is laid in a building, or the
firft range of ftones. Now, Chrift is thus the foundation;
for he is the firft ftone, that is laid in the church ; and
every ftone is laid upon him, in whom believers are
rooted and built up. Col. ii. 7, — Alfo, a f lundation im-
plies potency, power, and ftrength to bear the whole of
the. building, and to fupport the whole fabric. Now,
Ghrift is thus a powerful and mighty foundation', *' lVv^\e^
Vol. VJI t jS ' \^\^
f8 The Commencement of Ser. CVITr
taid help upon one that is mighty. He is able to fave ta
the uttermoft;" able to hear the whole weight of thefu-
perllrnfture. — Again, a foundation implies confirmation,
33 it fallens, cements and unites the building, and brings
it t ) an iTamronlous proportion. Well, thus Ghrift is the
fouticTati.n or c rner-ffone ; " We are built up uj3onlbe
foundatioiToF the apoftles and prophets, Jefu-s Ghrift him-
telf being the chief-corner ftone, in whom all the build-
i"ng fitly framed together, groweth up into a holy temple
rn the Lord,*^ Eph. ii. 20! The corner-ftone faftens al)
the reft: and fo df)es Ghrift confirm and conjoin^ all the
members of his myfiical body'ni himfelf. But then,
2. Gonfider how he is the foundation. And here, in
fhort, you may fee he is the fonrrdation perfunally, doc-
trinally, and pradically. — He is the foundation perf-ff-
ally; he, even the God man, Ghrift Jefas h-imfelf, is the
f undation laid in Zion, for fouls to be built aponp " He
that is joined to the L'»rd is one Spirit/' Believers are
not joined to the purchafe of Ghrift only, but to the per-
fon of Ghrift: they dole with his perfon as the foundati-
on.^-Alfo, lie is the foundaii -n dodrinally ; Ghrift is the
film of all g()fpel*do£lrine ; the fcriptures telHfy of himr
the ap )ftles and pmphets are indeed called the foundati-
on ; but Ghrift is the cx)rner-ftone of it. He is tlie foun-
dation of tliat fouTicFativ/n r and therefore, I think, it wouli
be an odd text that a jrofpei-minifter could not find
Ghrift in. — Again, lie is the fc undation pntdically: he is*
the copy after which every foul that comes to him, wilt
write; his praflice is the rult; and foundation of our prac*
tice: '' He hath left us an exarmple, that v/e fllould fol-
Icw his fteps." But more particularly,
3. Gonfider whereiti he is the foundation. Why, he iff
the foundation in his doing', f<3r, he came ntit to deftroy
the Jaw, but to fulfil it; and to fulfil all rightco.afiiefs;
and fo to brinj in everlaftlngrighteoufaefs, which is the
very ground of our falvation r therefore the gofpel is cal-
led; The power of Cod to falvation. Why? Becaufff
*' therein is revealed the righteoufnefs of God from fait^
to faith," Roup, i. 7. Tiiis is the righteoufnefs we rauft b«!
fourid in, if eVer we be found happy to eternity.— i-And^'
agaiu^ he b tlie foundation io his fuffering ; for, 'ou'f ^
nil faving Blcjtngs. tg
iniquity was laid upon him, and he was made fin for us,
aqd lo was wounded for our fins, and bruifed for our
tranfgreffions; * He gave his life a ranfom for many:' and
God hirafelf, having found this ranfom for them, he fays»
as it were to juflice, "Deliver tlieir fouls from going down
to the pit; for I have found a ranfom." — Henc*, al&vhe
is the foundation in his merit and purchafe: he hath
purchafed lieayen, and all the m6ans of getting to it. He
hath purchafed all blefiing3, and all the graces of the
Spirit, vz. faith, repentance, love, joy, hope, affurance;.
all the graces are his purchafe: and what he hath pur-
chafed, he is ready to give ; yea, readier than you arc
to receive; he is ready, by his Father's allowance and
appointment, who hath anointed him with the Spirit a- •
hove meafure: he is full of grace and truth, that out of
his fulnefs we might receive, and grace for grace. — But
then he is the foundation- in his refurredlion; for, as he
was delivered for our .offences, fo he was raifed again for
our juiUScation. His refurrettion, or coming forth out
of theprifjn of the grave, being an evidence that the
judge who had call him into prifon, was pleafed; and that
the debt was all paid; both, the debt of obedience to the
law, and fatisfadion to juflice; and fo a way made for
the juftification of finners; and a fure ground laid for
his people's refiirreftion to glory.-^— Moreover, he is the
foundation in his afcenfion and exaltation; for, *' Having
. afcended up on high, he led captivity captive, and re-
ceived gifts for men, even for the rebellious, that God
the Lord might dwell with them : and accordingly, now,
him hath God exalted, with his right-hand, to be a
Prince and Saviour, to give repentance to Ifrael, and
remiffion of fin." I do not cite all the fcriptures that I
repeat for gaining of time. — He is alfo the foundatioa
in his interceffion; being '' able to fave to the utter-
moft, all that come to God through him, becaiife he ever
liveth to make interceffion for them," — And fo finally,
he is the foundation in refpeft of the application of his
whole purchafed redemption ; being a Saviour by
power as well as by price, he powerfully applies, by his
• Spirit, what he hath deafly purchafed wiih Kv^bVicv^L.
^,0! all you tj>at wpuld, by faithy look ^tid\^^iXwAQ ^^^
20 Th'e Commencement of Ser, CVII,
foundation, hear his own word, •' Look unto me, and be
ye faved, all the ends of the eartli; for I am Oud, and
iherc is none elfe.
4. Gonfidcr whereof he is the foundation to his church.
Why, in general, he is the foundation ol all the promifeJ,
and the blefiin^s therein c -ntaincd; for, *' In him art
all the promifes, Yea ar^d Amen." In him are given to
tis, ex 'ceding great and precijus prr.mifes. Thefe that
are ftrangers t" Ghrift, are llranjcrsto the coveaants of
pr niife; for Chriil is the foundati(»n ot" them all. Hath
G )d promifed, *' I will be thy God, and thou flial't be niy
•piijple?" Hath he faid, " 1 will take away the heart cf
floTie, and I will gWQ you a heart of flefli ?'* Hath be
faid, " I will put my Spirit within you ?" O take hold
of Chrill, and you have all the promifes in him, Yoli
will fay, ' O what ri;^ht have I to the promife, that know
not if i be in Ghrift?^ You would know there isi
riiTht of accefs, and a right of poffeffion. N.)\v, I would
fay of the promife, as I may fay of Ghrift: What right
have you to Chrill? fuch right have you to the promifes.
All you that are out of Ghrift, and yet hear this gofpcl;
you have a right of aecefs to him; ^being called, upon
your peril, to come to him for falvation: '^ Wliofoevcf
will, let him come, and take the waters of life freely/^
And all you that come to Ghrift, by faith, you have a
right pi)fleflion of him, you may fay, " My belc»ved is
inine, and I am his.'^ Well, thus it is with the promife;
kll that hear me have a right of accefs to the prbmife.
I fay to you, as Peter faid, in his preaching to a compai^y
of the greateft finners that ever were, even to the mar-
derers of the Son of God, Afts li. 39. ** The promife iS
to you, and to your children; and to all that are afar off,
even as many as the Lord our God fliall call.'* The call
of the gofpel gives you a right of accefs, and warraiitW
plead the promife; arid cry, that God would make di*
'that to you, for the fake of Ghrift, who is the foundii-
tion of them: and this is fuch a right, as that you cai-
^ot have a better right thereto, till you get faith. Tit
proipife is fo to you, as that it cannot be more to yxiji,
ittntll.you believe; and then you have a right of poffrf
^oh ofjt; for, then you are, aslfti^cvi^s^cVvMt^tvT^Cttt
nil favlng Blejlngs, 21
promife, Gal. iv. 28. — If this be a new fcheme, I owu
it, becaufe it is the New-tcllament fcheme.
But I proceed. As Ghrift is the foundation of all the
promifes, fo he is the fcundati-ni of all the bleflings ccn-
vtained in the covenant of pn-mife: more particulajly, to
give a fht>rt fum of thefe. — Chrill is the f(jundati( n of
our pardon and remiffion; f :r, *' In him we have redemp-
tion tiiro' his blood, even the remiffion of fins," Eph. i. 7.
He is the foundation of our deliverance from the curie;
for he hath redeemed us from the curfe of the law, being
inade a curfe for us, C5al. ili. 13. — He is the fuundat uu
of our reconciliation with God; lor, *' While we utre
enemies, we were reconciled to God, thro' the death of
his Son,'* Rom. v. 10. — He is the foundation t;f ■ ur juf-
tification; *^ In him Ihall all the feed of iirael be juliified,
and fhall glory," Ifa. xlv. 25. and fo the founciaii. n i.f
our title toeternal life, Ti:. iii. 7. '* That being juft fjed
by his grace, we fnould be made heirs according to tiiC
hope of eternal life." — He is the foundation of liie itfelf;
** This is the record, that God halh given us eternal life,
and this life is in his Son. He that hath the Son, h-ta
li/e; he that hath not the Son of Gtd, hath not Hie,"
I John v. 1 1, 12. — He is the foundation of our fanftificati-
on, and of cur progrefs in it; for, '' lie is made tX God
unto us wifd:)m, righteoufnefs, and fanilification:" and
he that abidetli in him, bringeth forth much fruit ; for,
** Out of his fulnefs we receive, and grace for grace." —
He is the foundation of our faith, as being not only the
pbje£l thereof, but the Author and Finiflier of faith. — lie
is the foundation of repentance, being exalted of God to
give repentance, and all other graces that VvC need. — He
is the foundation of our accefsto God; for, ^' Thro' him,
we have accefs, by one Spirit, unto the Father." — He is
the foundation of our acceptance with Gcd, in our per-
fons and duties; for, *' We are accepted in the Beloved."
Accepted in him, you will fay ; that is, for Lis fake ; there
is more than that in it; he being our head, and believers
the members of his body, and he having performed per-
fect </bedience, and given complete fatisfa£lion, the Head
'having done it, the wh«ile body is accepted as having dene
it;. and fv we arc accepted in him ; U\s doiog, \Vv^ owx^* —
2 2 Ybe Commencement of Ser. CVU.
He is the foundation cf our bold approaches to the throne
of grace, with holy conlidcncc: '* We have boldntfslo
enter in to the holiell by the blood of Jtfus, by a new and
living way that is cur:fecrated thro' the vnil of his flefli."
He is the foundation of our victory over all enemies, over
all adverfarics, and adverfiVies; for, *' We are more than
conquerors, thn^' him that loved us." He is the foun-
dation of our whole falvation^ and of all ( ur happinefe
and holinefs; f^;r, " Wc are complete in him, in whom
dwelleth all the fulnels of the Godhead." — He is the
foundation of our rcfurreftion to glry; for, it is he that
fliall change our vile b dies, and fafliion them like to his
glorious b.dy, according to the W( rklng whereby he is
able to fubdueaM things to himfelf."- He i&the f;)unda-
tion of the eternal happinefs of frul and body in the bea-
tific vifion; for, '* When he Ihall appear, we (hall be like
him; for we /hall fee him as he is: and fo fhall we ever
be with the Lnrd."~-In a word, he is the foundation of
our union to hlmfelf, being the efficient caufe^Iiereof;
for, '* I, if 1 be lifted up, fays Chrill, will draw all Vnea
after me. "-r- And thus he is the foundation of our all;
for, fays the apoftle, ** Chrili is all in all."
HI. The third thing was, To Ihew how the foundation
was laid. How is the foundation of this fpiritual tem-
ple laid? Or, how comes people to be built upon this
foundation I have been fpeaking of? Hov/ comes a .man
to be joined to the Lord, as a lively ihaie to this l.ving
foundation? It takes no little work to hew a man out
of the old quarry (;f the c venant of works, and bring hira
nfFall fandy f(»undations : and it is to be feared tliat the
foundation of the temple is not yet laid, as to the m ft
part that hear the g fpel; but when it is laid, how is it
done, fay you? We anfwer from Zech. iv. 6. *' Not' by
might, nor by power, but by my Spirit." Here I will
tell you thefe four things that the Spirit of the Lord ufes
to d-i, when he razes the foundation of the old houfe,
where Saian*s feat is ; and lays the foundation of the
fpiritual temple, where G.d dwells.
1. He awakens the confcience in a work of conviflioni
whereby he convinces the man that he hath been, all his
davs, but erefting a habitaliou for xh^ d^\\\^ vvxlW^cd of
all jfavin^ "Blejpm^. 23
iuilding a temple for G(id: '* The Spirit, when he Ib
come, he reproves the world of fin, of unbelief, and enmi-
ty again-fl God." If ever then God hath begun the good
work t jwards laying thefmndation, he hath difcovcred
to you the rubbifh of a natural ilate, and awakened your
confciences with a iight and fenfe of fin« Indeed the con-
icience is naturally lieared as with a hot irun; like thefe
iJiat hav^e a part ot' iheir fleih burnt with an iron, though
it be touched yet they do not feei : this hard ikin mult
.be pinched; and therefore God makes the knite of con-
vidtiun g.i to the quick; makes the man fee -that he is a
j?ebel again!l God, a Babel-buildcri and .that ^herelore
there is a ftanding quarrel between Gc;d a«nd him, and
that tlHs muft be renv-ved before he can be a temple for
God-; becaufe he finds that the oldbuikling, the old Hate
of nature that he is intj, is but a Babel of confufion and
enmity again It Gud.
2. The Spirit of the Lord, in order to the laying the
foundation of the fpiritual temple, wounds the heart ia
a work of c^mipun6ii<yn ;'he fills the foul with grief and
forrow for fin, whereby he hath been pleafing the devil,
difli<mouring God, and'building a temple for his idols,
and lulls, faying, **• AVo is rae,ihat my heart hath been
'** a temple for Sata=n, a cage of unclean birds, a nett
"*' of abominations."'* - Indeed men may grieve at fin at
iirft, as it brings on afflitlions here, or damnation here-
alter. But in this work afterwards, the' Lord creates
another kind of forrow; for, he difciA^ers to the -man the
finfulnefs of fin, that it is a tranfgrefiion ot the law of
Ood: an oppolition to the nature of God^ a ipitting in the
face of God. O but this looks well in David, " Agaiutt
thee, thee only have I finned.'* Whatl did he 4iot fi«
againit others, when he committed murder and adultery?
•Yea, true indeed : Oh ! fays DavicJ, 1 fee rijy.finto be
agiainll thee, and againll thee only. The affront -lands
upon God; he is diihonoured, and the hea^rt that ihould
. be his temple is defiled.
3. The Spirit of the Lord, in order to laying thd f<jun-
dati6n cf the fpiritual temple, abafea the foul in a work
«f humiliation. He humbles the foul of ihe Y\t\Y\w viwd^^t
Gttd'5 almighty hand^ becaufe he. Imd bc?.u ^o \otv^
.JB 4. VixaS^
24 Tt^ Commencement of Ser. CVIIf
building and repairing the cievirs temple, while the
Lord's tenipie lay wade in the fuul. A holy God flares
the man in the lace; and the unholy fonl lees the holy
God, and makes the unholy foul to be afhamed--^Then
the fuul comes to be fo far humbled as to take with the
whole charge of God and his law againil him. Grod and
the law charges the man as being a defiler of God's
temple ; and therefore deferving to be deftroyed : the
man takes with the charge, and owns it. When mini-
fters charge people with fins, they will either deny them,
or call a cloak over them, and give excufes about them; j
and perhaps fay, they were millaken, or in a paffion,
or under I'uch and fuch a temptation; but that is a plain
evidence that your fouls were never humbled beforeGod: ,
tor, if ever God had humbled your fouls, you would
be more ready to condemn yourfelves than any miniftcr '
can be capable to do. For, when God humbles the [
foul, he takes with the whole charge of God : and fays,
as David to Nathan, '' I am the man; I am the moniler; \
*' I am the devil that hath thus defiled the temple of '
** God, by ferving divers lulls." — He humblejs him to
fee his want of faith; that he is undone if he wants faith,
and yet that he can no more believe, than he can make
a world. — And then he humbles the f ;ul to a renouncing
of his own righteoufnefs, fo as he has no expeftation from
the law ; no expeftation of acceptation with God upoa
the account of any duty, righteoufnefs, or goodnefs of
bis own. No, no; he fees that nothing but the blood
and righteoufnefs of Ghrill can fave him from that dam-
nation, which the befl of his duties and righteoufnefs do
deferve. — And fo, further, the foul comes to be hum-
bled, fo far as to clear and juftify God, though he fliould
condemn him. Some will fay, '* We cannot think God
" will be fo cruel, as to damn the moft part of the world
<* for their fins." Alas! man, if you think fo, that is
an evidence that your foul was never humbled under a
fenfe of fin. But, '^ Oh! fays the humbled foul, death
*' and damnation is the due wages of fin ; and if God
*^ fhould fend me^o hell he is juft, I might preach his
** righteoufnefs there, and declare that he never wi'ong-
*' ed me; ycB, it is my wpndet tUat 1 bav^ be^vv fo loxig
all favimg Bhjffing^* ^j
" put of the bottomlefs pit." — In la word, the fpul comes
to be fo far humbled, as to fee th^c, if ever he be brought
into God's favour, and it ever God condefcend to nia^e
his filthy heart to be a temple for fuch a holy Gcd, it
will be in a way of fuvereign and pure grace; and thaf
fiuthing but infinite almighty power can lay the founda*
tion of the fpiritual temple : and fo he brings the foul
to fay, *' Oh ! if God do not pity and lave me, he is
^' jull and righteous ; but it' he do pity me, 1 wil|
•> magnify his name for ever; and fo, perhaps, ho
" will piiy for his name's fake." Thus he humbles j
and then,
4. The Spirit of the L'Td lays the foundation of the
fpiritual temple in a work of liiving illumination; and,
indeed, the f )undation is never thoroughly laid till now,
that the God who commanded light to Uiine out of dark-
Hefs, hath fliintd into the heart, to give the light of the
knowledge of his glory, in the face ol Ghrill, 2 Cor. iv. 6.
The f jul being, as I faid, awakened, wounded, and
humbled, and brought to defpair of rehef, in himlclf,
finding all his former refuges of lies failing him, a,nd all
his former hopes giving up the gholt ; then the Lord
pities him, in his low ellate, and reveals his Son in him.
Gal. i. 16.; difcovers the glory of Ghrill's perfon an4
righteoufnefs, who is the foundation, whereupon the
whole foul is made powerfully, and fweetly, and irrefifti-
bly to clofe with the foundation- The Spirit of the Lor4
reveals the foundation, and makes the glory of it to b?
feen in the light of God ; and, at the fame moment,
works that faith, whereby the foul, being well-pleafe4
with this noble invention of infinite wifdom, and capti-
vated thereby, is united to the foundation; for then the
foul is made to give a believing affent and confeirit to
the truths conceriiing Chrill, upon the authority of God,
that he hath given coi^erning his Son ; and to fet to
his feal that God is true ; taking hold of Chrill, for hip
own particular benefit, with particular application : and
thus the foundation of the fpiritual temple is laid. The
hand of our exalted Zerabbabel doth lay the foundation
-of this hpuf?, whofis Laud muft alfo finifli it^ ZtchAv.c^A
a6 nc Commencement of Skr. CVIL
having paved his own way, by levelling the mountains/
removing the rubbifli in a work of conviction^ contrition/
and humiliation, faying, '' Who art thou, O great moun-
tain ? before Zerubbabcl thm- Ihalt become a plain."
He comes himielf, and Ihevvs his own glory, as tlie fure
foundation that God hath laid in Zion, in a Work of
faving illumination; he comes into the heart, and makes
the foul to welcome him with a thoufand hol'annas, fay-
ing/' Bleffedis he that cometh in the name of the Lord,''
to be the Head-ftone of the corner ; " This is the Lord's
^oing, and wondrous in our eyes-*' And, " This is
the day which the Lord hath made ;" and this is the day
of which he hath faid, Fr^m this day wiil I iltfs you.
And fo I come,
IV. To the F"urth thing propnfed, viz. To fpeak a
little of the day on which the foundation uf the fpiritual
temple is laid, and from which blcffings take their date;
From this day w/// / 6lrfs you. Now, in fpeaking of this,
1 Ihall offer you thele four remarks, or propofitions,
concerning this day.
■ The Firft Remark that I offer, is this, *' That this day
♦* comes under feveral names in fcripture." Sometimes
it is called a day of el'pouials, and the day of the gladnefs
of Chrift's heart; Song iii. 17. '* Go forth, O daughters
of Jerufalem, and behold king Solomon, with the crown
wherewith his mother crowned him in the day of his
cfpoufals ; and in the day of the gladnefs of his heart."
The day wherein the foundation of the fpirilual temple
is laid, is the day of efpoufals. — Sometimes it is called
a day of power, Pfalm ex. 3. •' Thy people (hall be
willing in the day of thy j>ower :" fo called, becaufe in
that day, the power of God is created, even its almighty
efficacy in hewing the ttones of the temple out of the
quarry of a natural flate ; bowing their wills ; and
breaking their hard hearts of ftone; and moulding them
for a fpiritual temple. — Sometimes it is called the day
of falvation, 2 Cor. vi. 2. " Now is the accepted time,
now is the day of falvation." This may be applied to
/he gofpel-day, but more efpecially, it may be faid of
tix^ bujJding'-daj', when the foundation oC X.l\^ tew^le is
. all favlng Bleffings. ly
laid; for then it may be f aid, as Chrift to Zaccheus,
* This day is falvation come to thy houfe.'— Sometimes
it is'c^lled a day of vengeance, Ila. Ixiii. 4. The day
wherein the foundation of the temple is l^id, is the day
wherein God deftroys the old building, and takes venge-
ance on all ipiritual enemies, fin, Satan, and ilrcng cor-
riiptiohs ; and vvhatfcever opp^fed the fpiritual building,
'the Vengeance of God, and^he vengeance of the temple
piirfued Ihem in that day. — Sometimes it is called a day
of fmair things, Zech. iv. 10.; becaufe when the founda-
tion of the temple is a-laying, the beginning jr. ay be very
fmall, even like a grain of mullard-feed; and' yet, in the
iffue, it fliall be a great and magnificent fabric ; becaufe,
*' He that hath begun the good work will perfed it ;'*
for, ** The Lord is a rock, and his work is perfedl."— •
And fo, finally, it is called a day of the Lord's making,
Pfalra cxviii. 24. " This is the day that the Lord hath
made, we will rejoice and be glad in it.'* AVhere the
pfalniill is fpeaking (;f the day wherein the ftone which
the builders rejeft, lliall become the head of the corner,
and that is eminently the day wherein the foundation of
the temple is laid: from this day <wlll I blefs yon. .But,
A Second Remark concerning this day is, ''That there
** is a very great difference betvv.een the day wherein the
•* foundation of the temple is laid, and the day wherein
*' the building is perfefted; between the foundati(^n-day
•* on earth, and the confummatlon-day in heaven." —
For, the foundation day is uihered in with a very darfc
morning, or rather an evening, as it was faid, *' The
evening and the morning were the firft day;" fo, when
the foundation is laid, the evening ufhers in the morning,
a dark evening of wrath and legal terror, conviftiun,
and humiliation, as 1 told you already. Many a dark
cloud may cover the flcy on' that day; but the day of
confummation will be a glorious day, and a clear day ;
furrounded with all gladening circumftances : for then
fliall the head-ftone be brought forth with flioutings,
crying, Grace^ grace unto //.—The day wherein the
foundation is laid, is a day indeed wherein corruption
gets a dead ftroke, and may feem, for a V\l\.\^ >k\\\V^^\s>
he almoli Hain ; ret afterwards it gelsupvUVi^s.^ ^^-a^xv^
38 The Commencement qf Ser. CVIL
cads fire into (be fancluary, and many times defiles the
temple ; but the d^y wherein the building is coul'u.m-
mattd, will put an end to fin and corruption ; there
Ihall be no more unbelief and enmity ; no more fins,
mift^kes, jealoufies, or fe^rs j no more danger from
fpiritual enemies from without or from within.— Again/
the day wherein the foundation is laid, is a day of
fecrefy ; perhaps the perfon is fitting at your fide, an^
you do not fee nor know when the Lord is laying the
foundation of the fpii itual temple within him, or may be
ppon his knees at home : there is a fecret tran faction in
V^hich the fouj is laid as a 11 )ne upon the fure founda-
tion ; but the confummation is open, before milliwns of
feints and angels. — In a word, after the foundation is
laid, the believer may many times, through ignorance,
^qd unbelief, and doubts, and fears, be at the razing
of the f mndation : but when the temple is perfected,
jio fuch thinpj lliall take place ; for then he fliall have
pccafi )n to fiiig and fay, " Farewel darknefs,. and wel-
*' come light ; farewel death, and welcome life ; fare-
** wel forrow, and welcome joy ; yea, farewel faith,
" and welcome vifi »n ; farewel hope, and welcome
•* fruition and the everlafting uninterrupted enj >yment
" of God.."-TrSo that there is a great difierence between
the day wherein the foundation is laid, and the day
wherein the building is confummate.
The Third Remark concerning this day is, " That the
<* precife time, the particular day wherein the foundation
•* of the fpiritual temple is laid, and the foul is united
•* to Chrift, is agreed upon, between the Father and the
V Son, in the covenant of grace and redemption from
•* eternity.*' That moment wherein the firft ftone of
the building is laid, is determined by the Father, who
Ijath put the times and feafons in his own power, to know
and order them according to the counfel of his will,
A£ts i. 7. And, to lifp with reverence in the fcripture-
ianguage, God, the great Architeft, doth wait, with
piatience, for that d^y wherein he hath rcfolved to lay
lihe foundation of the temple, r^ccording to that fweet
and remarkable fcripture, which may be comfortable
(oth^m that P^unot get.tb^t ^t duties, communions.
all fiwing hU£ilfVg^. 29
tmd ordinances which they have been long looking for,
and waiting for, Ifa. xxx. 18. '* Therefore will the Lord
wait, that hie may be gracious unto you ; and therefore
will he be exalted, that he may have mercy upon you:
for the Lord is a God of judgment, and bleffed arc all
they that wait hr him." Are you waiting for a day of
power ? Why, God is waiting for this day himfclR
The poor humbled foul may be ready to think, " Oh !
•' Chrift is not willing ; I have fet days apart ; I hav6
** gone to my knees, I hdve fought him in this and the
•^ other ordinance ; and yet I could not get cl /ed with
** him : I have been almoil dipt irt hell with affliftion,
" and yet my heart was never melted ; furely Chrift
" is n6t willing.*' Ah ! Sirs, lieware of that blaiphemy.
The Lord Jefus is willing ; but the fulnefs of time ift
not yet come. There is a fet day, a fixed moment of
his coming ; and for this day he waiiiS ; and for this day
you afe to wait : he knows the proper feafon ; the cranfe,
the fwallow, atld the ftork know theiV- feafon, by a hatii-
ral inftin£l God hath given them ; ^nd will he not knolur
his oWn feafon ? Yea, ** He waits to be gracious; attd
Bleffed are they that wait for him,*' and wait for thii
day of power : for, when it comes, theh there will be
an aufpicious conjuhdtion of all ci^cumUances to con-
clude the work : the word is liiad^ lively ; the Spirit
aflis powerfully ; the foul is drawn fwfcetiy and irrefifti-
bly : at!id all things work together harmotiioufly. for lay-
ing-the foundation, ahd carrying up the temple-work.
The Fourth Remark concerning this day is,' " That
" there are fever6l figns and char afters whdfeby th«
** day may be knoWn, when it comes." t fliall not fay
that every convert knows the day of his firft cottverfioii';
bat with refpeft to all adult perfons, I am furt it may
be known ; for none are converted fleeping, or in ^
Hream. There Jire many figns of it that are not at dl
to be confined to a natural day ; but run through th6
Icveral ftages of a believer's life, 6ver fince the founda-
tion of the fpiritual temple was laid. The figns of thid
day, then, whereby it may be known, are, in Ihort,
f;o this purpofe.
J. hisiL ifyy ofliglbt ; iighit breaks \ti\tto i&v^ ^m*
30 The Commencement of Ser. CVIL
dow of the foul, that puts a man in cafe to fay, " Once,
I was blind, now I fee :" tiie man has now another fight
of fin, of God, of Chrid, and of religion than the reft of
the world; yea, another view than even he himfelf had;
before^^ he had heard of him by the hearing of the ear,
6ut now his eyes fee him. He hath an ocular demon-
ftration of fpiritual things, by the light of the word and
Spirit, xi3 a Spirit of wifdom and revelation in the know-
ledge of Ghrift.
. '2. It is alio a day of life, of life from the dead : ** You
hath be quickened, who were dead in trefpafTes and fins.".
it is true, many think they have a fpiritual life, and
are n^jt dead in fin, becaufe they live in the practice of
many good duties ; that is very well done : but, O man,
woman! know you what a new life, a new obedience is?
a life of new and gofpel-obedience ? the meaning of
that W;)rd, '' I am alfo dead to the law, that I might
live unto God?" Gal. ii. 19. Though you Ihould live
like an angel of light, till you know fomewhat of this,
in your experience, you are llrangers to this day of life.^
For, you knjw fome things naturally of the firft cove-
nant, Do and live; but nothing fpiritually of the new
covenant way of living to God. Again,
3. This day is a day of love : O how is the love of
God filed abroad upon the heart on this day, whereby
the foul is in cafd to f.iy, ** Whom have 1 in heaven,
but thee ? and there is none in all the earth, whom I
defire befides thee. V G.)d's miglity love is fo difcovered
in Chriil, as that it kills the mighty enmity in the foul
againft God, and creates love to him.
4; It is a day of joy : when the poor foul gets a vie«r
of the mifery it is freed from, the many good things that
it is entitled to, and the eternal happinefs that is fccured
for it„ how will it rejoice in God its Saviour, be glad
in the R/ck of its falvation, and fo hold on its way
rejoicing ! -
5. This day IS a. day. of liberty, wherein bonds are
loofed, and the prifoners of hope go forth at the call
of Chrift, who proclaims liberty to the captives on. that
day, and the openingof the prifon to them that are bound;
at whofe mighty, word of .power^ the ciafiy„ chains of
all famng Bhjfmgu 31
f n, unbelief, darknefs, aiheifm, and ignorance are Ioofed»
and the foul made to walk at libery, and to run the way
of God's commandments with an enlarged heart.
6. This day is a day of wonder j wlien the man looks
to the rock whence he was hewn, and to the hole of the
pit whence he was digged, O he wonders that ever fach
a lump of hell fhould be made a fpiritiial temple for the
God of heaven ! ** O wonder ! fays weak faith, if ever
•' the Lord will pity the like of me» And, O wonder!
•' fays ftrong faith, that ever God lliould have loved
** the like of me with an cverlafting love, arid drawn
'* me with loving-kindnefs.'' .What an extafy of wonder
and amazement is raifed in the man's heart \ WliyJ
** I was dead, now I live ; I was weak, now am I flrong;
•* this morning, perhaps, I was under affliflion, and
*' under the terrors of God, and now he hath ravidied
** me with the confolations of the Spirit. I was afraid
'* of hell, and now I have the hope of eternal life.'' —
O what a day of wonder is it 1
7. This day is a day of vi£tory. O do you mind
the day when you thought there was a legion of devils,
a regiment of luilsy and armies of corruptions within you?;
But, beliold, in furprifing niercy^ you got grace to bCn
lieve, and lay hold upon Chrift, and io by faith, to
turn to flight the armies of the aliens, and overcame by
the blood of the Lamb; and thus got vifilory over Satan,
over fin, over the world, over an ill heart, and an ill
frame-;, and victory over all your doubts and fears.
8. This day is a 4ay of praife, and voice of gratitude..
The foul will be readv to break forth in Tuch a day»
crying, ** O what fliaU'l fpeak for Chrift? What fhall
*^ I do for him ? What (hall I fuffer for him? It is true^
** it mud be given me b'>th to do and to fuffer; for I will
*' never hold (JUt a moment^ if he leave mc ; I will ne-
** ver have a day to do well, if he leave me : but, Ol
" if he would fupport me by his grace, and comfort me
** with his glory, I think I could go through .fire. and
*' flames for him.'^
9. In a wordy this day is a day of difcovery ; efpccial-
Jy of the gjory of God in the face of Chrift. The man fees
tiie Kipjj in his beauty. O I halh ,tvet C\vc\^ ^\.\x!l
32 ^^^ Comtnenceyneni 0/ Ser. CVIL
upon y6ur heart, with a beam of his beauty and glory?
Have you feeil him in the beauty of his perfon and
offices ? In the beauty of his merit and Spirit ? In the
beauty of his righteoufnefs and fulnefs ? '* Why, fome
" may think, the man is talking of a fight of Chrift's
" glory, that mull be but wild fancies and enthufiafti-
*' cal notions ; is not Chrift in heaven ? For our part,
** we never favV any gK^ry beyond that of fun, moon,
** and ftars." O poor f 'ul ! you are an utter ftranger
to this day that I am fpeaking of, if you never faw any
brighter glory th^n that. There is an infinitely brighter
beauty to be feeii than can be feen by your bc^dily eyes,
in thefe vifible heavens. Is not that word in your Bible,
** The God who commanded light to fliine out of dark-
nefs, hath fhined into our hearts, to give the light of
the knowledge of his glory in the face of Jefus Chrift?"
Is hot that word in your Bible, ** All we, beholding as
in agiafs, the glory of the I:.>rd, are changed into the
fame image, from glory to glory, even as by the Spirit
of the Lord ?" It is by faith we fee a God in Chrift,
i*ecoiiciling the world unto himfelf : we fee his grace,
his glory, his beauty, and we cannot exprefs what we
fee : we cannot exfllain to the w^rld what we fee; words
caniiot repr^ferit the beauty and glory that is feen in him,
or the fweetnefs and comfort that is felt in him, when
difcovered. They that fee him can fay no more, but
tli'at they fe'e him, all grace, all glory, all beauty, al-
together lovely ; infinitely lovely : and it is no fancy or
imagination, but according to the Word of God, the
fcriptures of tfutii, v/herein he is faid to give us the Spirit
of wifdom and revelati'm in the krtowledf.'e of Chrift,— »
So you fee fome figns how this duty may be known.
V. 1rhe Fifth thing pr:ipofed, was. To fliew what
faving bleflings do commence from this day ; From ibis
day ID ill I blefs you,
i/>, What bleffih^rs do commence fr'^m this day Where-
in the foundation of the temple is laid? Why, from this
day they are blefled with all temporal, fpiritual, and
eternal bleffings.
I. From this day they are bleffed with al! temporal"
all faving Bleffingt* ^3
blei&Qgs; having a title taali thioi^s. Byourfall,in thefirft
Adam, we forfeited our title to all things; and f.) whatever
giKxl things in the w >rld wicked men may enjoy, they
have no right thereto, but Hand aufwerable to God for
invading his property ; and, tlierefore, the wicked aro
called robbers. Job xii. 6. " The tabernacles of robbers
profper,'' But whenever the foundation of the fpiritual
temple is laid, the forfeited right to all things isrecovered,
becaufe the man is uni-.ed to Chrift, who is the heir of all
things: " All things are yours, for ye are Chrifl's. — He
that fpared not his-own Sc^n, but delivered him upf r ua
all ; how (hall he not with him alfo freely give us all
things V* All things elfe are but like paper and pack-
thread caft in to the bargain. From this day they are
blefled, n<it only with a title to, but with a puflcfiion of
as much of thefe temporal things as God fees for their
advantage: They arc bleffed in their bafket and in theit*
ftore ; and, if it were for their good, they fliould be all
kings and queens in the earth ; for, " Tiie earth is the
Lord's, and the fulnefs thereof: and the cattle on a thou-
fand hills are his. — ^The young lions may lack and fufFer
hunger, but they that fear the Lord fhall lack no good
thing.*^ And tho* they niufl, thro' much tribulation, enter
intf» the kingdom of God ; yet, from this day, they are
blefied in all circumftances of life. From this day, they
are bleffed in adverfity, and in profperity both ; for, ad
their profperity is void of the fatal curfe that comes upoit
the wicked, who are curfed in their balket and in their
ftore ; while the believer's profperity is conveyed thro*
the cham^el 6f covenant-love and kindnefs ; beings not
the efiedt of common providence, but of covenant-love
and promife ; *' Bleffed are the meek for they Ihall in-
herit the earth," Mat. v. 5. As tlieir adverfity isftill under
the condudl and management of a reconciled Gcd and Fa-»
ther, who, tho' he vifit their iniquities with rods, yet his
lovinj2:-kindners will he not take away from them. And,
therefore, '* Tho* the fig-tree fhould notbloffom, neither
fliould fruit be found in the vine, though the labour of the
olive ihould fail, and the herd be cut off from the Hall, and
the fields fliould yield no meat,yet may they rejoice in the
Lord, and \>t)oyiii\ in the God of thair falv^Uoti.'*^ Kxv^^
Vol. VIL t C tVvoM'gx
34 2^^'^ Commencement of Ser. CVIL
Though their houfe be not {o with God, as they would
defire ; yea, though their hearts be not fo with God, as
they would wifli, yet here is matter of everlafting com-
fort to them in every adverfity, that he hath made with
them an everlafting covenant, well-ordered in all things,
and fure. In a word, they are fo bleffed in profperity of
adverfity, that all things Ihall work togetherfor their good.
2. From this day they are bleffed with all fpiritual
bleffm^s ; " Bleffed be the God and Father of our Lord
JefiisGhri(l,whohath bleffed us with all fpiritual bleflSngs
in heavenly places, in Chrifl: Jefus,'* Eph. i.3. This is fo
plain from what I have fatd already, upon the fecond head,
that I fhall not infift upon it; for, Chrill being the foun-
dation of all bleflings, and they being united to this
foundation ; from this day and forward they have all
fpiritual bleflings in him.—- From this day they are blef-
fed with all the fpiritual bleffmgs that accompany the
fpiritual life : they live upon free-coft all their days.
Their bleffed Jofeph haslaid upfor them a treafure of pro-
vifion, not for feven years, but for time and eternity both#
Thehypocrite lives upon himfelf, and his duties; but the
believer lives, in the way of duty, upon Chrift and his
righteoufnefs, for juftification ; upon Chrift and his Spi-
rit, for fan6lificati(^n.— From this day they are bleffed
with a guard of angels to encamp round about them;
'' They are minillring fpirits, fent forth to minifter U
the heirs of falvation :" yea, with a guard of divine
attributes round about them ; for, '' As the mountains
are about Jerufalem, fo is the Lord round about them
that fear him.'* They need not fear the armed fquad-
rons of hell, when environed with fuch a heavenly hofl#
Who then can harm you, if ye be followers of that which
is good ? — From this day they are bleffed with all fpirit-
ual experiences; fuch as, manifeftations of divine love,
now and then; fapport and comfort under trouble, hear-
ing au audience of their prayers ; pity after their falls;
recovery after their backHidings ; furprizing relief out of
foul depths and diftrefs; ravifhing intimations of pardon;
aftonilhingcoHKnunicationsof ftrength; fweet in-pourings
of words of grace into their heart ; and pleafant out-mak-
ings of the word of promife,on which he hath caufed them
ail faving Bljings. Jjf
to hope t and many more fuch-like experiences, which
I cannot infift upon. — From this day tliey are blefled with
a title to God, and all his attributes ; to Chrill, and ail
his fulnefs ; to the Spirit, and all his faving graces, in-
fluences and operations : and here, I am fure, there is
mofe to fpeak of than the tongues of men or angels
can tell. When a poor beggar is married to a royal
prince, Ihe may view his palace, furvey his garden,
and pleafe herfelf with a delightful profpeft of all his
greatncfs and glory, and may fay, ** Thefe are all mine,
•* becaufe the prince himfelf is mine :" fo4iiay the poor
foul, that is united to Chrift, and laid upon this fure
foundation, fay of all the bleflings of the covenant, and
of all the plenitude of the'Deity, ** All is mine, becaufe
•' Chrift himfelf is mine:" — '' Ye are complete in him^-
in whom dwells all the fulnefs of the Godhead bodily."
3. From this day they are blefled with all eternal
bleffingsr ** He that belie veth on the Son, hath everlall-
ing life," John iii. 36. He not only fliall have it, ere
long, in full pofleffun; but he hath it already t he hath it
by faith, which is the fubftance of things hoped for, and
the evidence of things notfeen: he hath it in hope, and
fo may rejoice in the hope of the glory of God : he hath
it in the promifc; he hath it in the beginnirtgs, firft-fruhs
and earneft thereof; and, above all, he hath it in his
Head, in that blefted foundation to which he is joined.
He that can fay, Chriil is mine, can well fay, Everlaft-
ing life is mine. A happy death belongs to him ; for,
being in the Lord, he ihall be amongft the blefled that
die in the Lord. A happy refurreClion belongs to him ;
for, his glorious head will (>pen the pates of the grave^
and gather the fcattered atoms of his rotten duftj and
raife it up in glory. A happy eternity belongs to himj
for, as fure as God is in heaven, the man that is in
Chrift, (hall be there for ever: *' Father, I will, that thefe
"Whom thou haft given me, be with me^ where 1 am, that
they may behold the glory which thou haft given me; for
thoulovedft me before the foundation of the worjd*" Bat
who can tell what a blefled eternity awaits them* frpm
this dav that the foundation of the fpiritual xevvv\\e \^
laid ? 7aul wrapt up to the third hcavena to b^\vo\^ v\ve
C 2 ^ox\^^
36 The Commencement of Ser, CVII.
glories of the upper paradifc, tell lis that he heard
« pV'jit» fifMTx^ unfpeakable words ^ 2 Cor, xii. 4.—
They will be bleffed in their place, the throne of God
and of the Lamb, wliereof we have a magnificent de-
Icription, Rev. xxi. 20. — They will be bleffed in their
company; ** The innumerable company of angels; the
general affembly and church of the firft-born, that arc
written in heaven ; the fpirits of juft men made perfed;
God the Judge of all ; and Jefus the Mediator of the
new covenant," They will be bleffed in their itatc;
for, it will be a Rate of rell: " There remains a reft
for the people of God. — They will reft from their la-
b:»urs, and their works follow them," They will reft
from all fin, troubles, trials, temptations, and affli6lions;
from all doubts and fears ; no unbelieving thought fliall
enter into their hearts to all eternity; and they will reft
in the enj jyment of their God in Chrift for ever and ever.
They will be bleffed in their work, which will be to con-
template his glory; for then they fhall fee him face to
face, and make his c;lorious praife rcfound thro' his eter-
nal te'7^p!e: their bleffed work will be to fing the fongof
Mofes and of the Lamb, faying, " Great and marvellous
are thy works. Lord God Almighty; jufl and true are thy
ways, thou King of faints. Salvation to our God, that fit*
teih on the throne, and to the Lamb for ever and ever."
For then the myilery of God will be finiflied, and the fpi-
ritual temple-work will be compleated,and thehead-Ilona
brought forth with fhoutings, fayingyGrace^grace unto it;
yea, with Hallelujahs, faying, Glory, glory unto it. Chrift
is the foundation, and Chrift is the head-ftone; and allth*
joyful harps of Immanuel's land ftiall be turned to his
everlalling praife. — Thus I have given a Ihort glance
at what bleffings fliall commence from this day.
VI. The Sixth general head of the method wag, To
prove, by fome fcriptural arguments amd reafons, that
faving bleffings do aflually commence from that day/
Well then, How and by what reafon doth it appear, that
blq^ngs do all commence from this day? From this da)
ivill I blefs you. Now, it is plain enough, that all faviqg
bleffings do actually commence from the day whertin
the
all faving BleJJtngs. jy
the foundation of the fpiritual temple is aftually laid*
For,
1. Before this day they are children of wrath; and,
therefore, faving blcffings do not aftually take place till
this day : 'tliey were by nature children of wrath, even
as others, Eph. ii. 3, And while they were in their
natural ftate» they had no adlual poffeflion of any faving
bleflings, till the day on which the foundation of the
temple was laid.
2. On this day they are aftually unite to the Son of
God; and, therefore, from this day, the bleffing doth ac-
tually commence ; from this day, they are in Chrift, and
Chrift in them : their motto is, *** Chrift in you the
hope of glory." And they are bleffcd in him with the
poffeflim of all fpiritual bleflings, and with freedom
from all miferies ; " There is now no condemnation to
them that are in Chrift Jefus." As they are freed from
fpiritual death, and eternal death ; fo they are freed
from all that is hurtful in natural death: " He that be-
lieveth in me fhall never die," John xi. 26. Why fo ?
becaufe they are members of that bf)dy whereof Chrift
is the living Head ; they are ttones of that building
whereof he is the living foundation.
3. From this day they are the children of God ; and,
therefore, from this day, the bleffing doth aftually com-
mence : ** To as many as received him, to them gave
he power to become the children of God." And, being
the children of God, they have a right to all the'privi-
leg^s of the children of God ; to all bleflings, temporal,
fpiritual, and eternal ; for they are all connefted with
fonftiip: ** Behold, what mariner of love the Father hath
beftowed upon us, that we fliould be callefl the children
of God. — Now are we the fons of God ; and it doth not
yet appear what we fliall be, but we know, /that when
he (hall appear, we fhall be like him, for we Ihall fee
iiim as he is," i John iii. 1,2.
4. From this day they are the children of prrmife j
and, therefore, all the promifed blieflings do adually
commence. From this day, when the foundation is laid,
they are in him, in whom all the promifes are Yea and
Atnen, On this day the decree breaks forth concerning
C 3 mJ^^vcv^
^8 The Commencement ef Ser. CVII.
them, and the womb of the promife is impregnated with
the ahnighty efficacy of the Spirit: fo that they are
brought forth thereby; and, Of his own will begotten by
the word of truth: and being thus actually the children
of promife, they are alfo like children of a tender mother,
Tiurfed, fqcWed, and brought up up-n the breafts of thefc
great and precious promifes, whereby they are made par-
takers of the divine nature; feeking all grace and com*
fort out of thefe breafts by faith. And T),
5. From this day they are the children of grace, hav-
ing all the gracious qualities of the bleffed; and, there*
fore, the bleCing doth actually commence from this day.
From this day they are poor in fpirit; and, ** BleiTed are
t;he poor in fpirit, fur theirs is the kingdom of heaven."
rr:^m this day they arc fpiritual m»>urners; and, ** Blefied
are they that mourn; for they fliall be comforted," From
this day, they have a conliant appetite after Ghrift, and
his righteoufnefs; and, '' Bleffcd are they that hunger and
thirft after righteoufnefs; for they fliall be filled." From
this day their heart-impurities are their burden, and heart
purity is, through grace, their defire and endeavour; in*
fomuch, that it gives them many errands to the blood of
Chriil, to the fountain opened to the houfe of David, an4
inhabitants of Jerufalem, for fin and uncleannefs. Now,
*' Bleflfed are the p^or in heart: for they fliall fee God/'
I fay, from this day they are the children of grace, hav.
ing, in fome meafure, all the gracious qualities of the
bleffed : I fay not the terms or conditions of the bleffed;
but the qualities of the bleffed; for, many do dreadfully
confound the condition of the covenant with the qualities
of the covenanted. B^t not todigrefs: I fay, from. this
day they have the qualities and characters of the blefied,
and with which bleifings are infeparably connefted; and
fo from this day they are bleffed.
In a word, from this day, the curfe is removed. The
old covenant of works curfes all that are under it; for,
** Curfed is every one that continueth not in all things
written in the book of the law, to do them. But, Chrift
has delivered us from the curfe of the law, being made a
QUrfe for \i$;" and, therefore, from the dayj that you ar?
Iai4
I
i
all favlng Bleffings. 39
laid up;)n this bleffed found^Hion, Gcd fays, From this
day vjill J blefs you.
VII. The feventh thing propofed, was the application
of the fubjecl. And this we ftiall effay in an ufe of in-
formation, examination, and exhortation.
i/>, We Ihall improve this fubjefit in an nfe of infor-
mation. Well then, Is i^ fo, that all faving bleffings do
aftually commence from the day that the foundation of
the fpiritaal temple is actually iMd? Then hence fee,
I. What a fearfully curfed ftate and condition we are
all into, by nature; lyi,ng under the curfed rubbifli, the
old building, the covenant of works. When our great-
grand-father, Adam, eat the forbidden fruit, tlie fabric
of the old covenant fell down, and the foundation there-
of was overturned ; and f > great was the fall thereof,
that he and all his poilerity are buried under the ruins
thereof; that is, under a heap of fins, miferies, plagues,
deaths, and damnation : for, on that day that the cove-
nant of works was broken, curfes did commence ; and
curfed is Q\try one that is yet in a natural ftate, aod un-
der the covenant of works, as all are, that are out of
Chrifl; for no faving bleffirig commences, till the new
foundation be laid. Oh ! the curfed ftate of unbeliev-
ers, and all that are out of Ghrift! As the bleffings
commence from the day of union with the fecond Adam,
Ghrift Jefufl; fo, the curfe continues as long as you are
unite to the firft Adam, and upon an old-covenant bot-
tom. Alas! how great is the folly of multitudes, befides
tlie openly pfofane, that flatter themfelves as if they were
bleffed! And why ? They think they are good, honeft
folk, and good livers, as they call them \, they perform
many good duties^ and fo they doubt not but God will
thereuprm blefs them. But„ I muft tell you, in -the'
name of the gr^at God, that you are under the great
curfe of this almighty God, as long as the foundation of
the fpiritual temple is not laid; and as long as you know
not, what it is to be brought off from the old-covenant
foundation : you may, indeed, deceive yourfelves and
the world, by thinking that you are Chriftrans good e-
tt.ougt|, like neighbour and other; but God knows the
C 4 VJ.'a.^-
40 The Commencement of Ser. CVIL
blafphemy of thefe that fay they are Jevys, and are not;
that fay they are Chriftians, and arc not ; but are the
i}'nagogue of Satan, the temple of the devil, and not of
God. And as you blafphenie God, by thinking your
religion is good enough, while God's word declares
the contrary ; fo God curfes you, and all his attributes
(ire againft you ; for, out of Chrilt, he is a confuming
fire ; in hina only he is well-pleafed : and therefore,
while you arc out of him, he is neither pleafed with
your perfons nor duties. If your work be only the re-
pairing the fabric of the old covenant of works, thinking
to pleafe and latisfy God's juftice, and fulfil God's law
by your duties^ that you may live thereby ; I muil tell
you, that unlefs your perfon was as innocent as Adam's
before tlie tall, and your obedience fo perfeft as never
Vi h'\vo fiuned in thought, word, or deed, all your days,
but lived lip to the law, in its moll full and fpiritual
extent ; 1 fay, unlefs it be thus with you, which is
fitiiply imp^flible, of any of Adam's finful race, I mull
tell you, that ytju are fo far from being God's people,
or in God's favour, by your beft duties, that all the
people of God are obliged to fay. That God is in tlie
right to curfe you ; they are obliged to fay Amen to all
the curfes of the Bible againft you; '* Curfed is he that
cmfirmeth not all the words of the law, to do them : and
all the people fliall fay. Amen,'* Deut, %xvu. 26. If
you could give perfedt obedience to it yoarfelf, then you
ftiould be juftifiedby it ; but, whereas you cannot do it,
and you are ftill attempting it, without building upon
the foundation ofChriil's obedience to the death ; if you
will take the old way of doing, that you may live, then
you muft take it with a vengeance-, unlefs ybu can do
to purpofe ; '' Curfed is every one that continueth not
in all things which are written in the book of the law,
to do them. Gal. iii. 10. And all the people fhall fay.
Amen ;" all true believers can fay Amen to it, in the
words of Paul, ** Let him that loves not our Lord Jefus
Chrift [who is the fure foundation of the fpiritual templcj
be Anathema, Maran-atha." Oh! the curfed ftateof all
that are out of Chrift, and are yet upon the old founda-
tion! If the foundation of the temple be not laid, no
bleffing*
ali faving BUJ/Sngs* 41
Uleflings do yet belong to you, but all divine curfes; and,
if you have adventured to a communion-iable this day,
in that cafe, you are fo iar tVum being blefl'ed from this
day, that you have been eating and drinkiog your own ^
damnation, and getting a feai and confirmation of all the
curfes that you are under. Ah! dreadful! man, woman,
what if God be faying, *' From tliis day will I curfe you;
from this day will I plague your" Gonfider this, ail ye
that are in a fecure, ChrilUels, natural ilate.
2. Hence fee on the otlier hand, the bleffed flatc of
all believers in Chrilt, ever fince they came to Chrift;
they are blelfed: for, they are lively Hones built up a fpi-
ritual houfe, to oiler up fpiritual facrifices acceptable to
God by Jefus Chrift, i Pet. ii. 5. There is the live and
do^ in the covenant of grace, inllead of do and live^ in
the covenant of works. Under the law of works, the
rajan doth, that he may live ; but, under the law of
grace, he lives that he may do ; he gets a fpiritual life
in Chrill; being, as a lively Hone built up a fpiritual
houfe; and tlien he is put in cafe to offer up ipiritual
facrifices, acceptabe to God, by ChriU. Let men build
never fuch a high tower of duty and devotion, without
coming to Chrill, as unto a living ftone, and fo getting
life in him, they build without a foundation ; and fo
their Babel-building will be overthrown, as being neither
fpiritual nor acceptable to God, by Jefus Chrill. But, O
blelfed is the believer in whom the foundation of the fpi-
ritual temple is laid, by his being unite to Chrift; for, now
he lives and builds upon a good foundation; " Serving
the Lord, not in the oldnefs of the letter, but in the
newnefs of the Spirit." Becaufe Chrift the foundation
lives, he lives alfo; he lives a life of juftificaticn, through
the merit of Chrift: and a life of fanftification, by the Spi-
rit of Chrift ; faying, *' Surely in the Lord only have I
righteoufnefs and ftrength." There is the foundation (HI
which he leans all his weight, to the greater credit an4
honour of God's holy law, than the greatett merit- mong-
ers and legalifts in the world are capable to give it; for,
if he looks to the law as a covenant of works,then he leans
upon this foundation for righteoufnefs ; and there he
finds perfect obedience to nil the commands, and com-
42 The Commencement of Ser. CVII
plete fatisfaflion to all the curfes of It, as much as the
covenant of works can feek: and then, if he lo(>ks to
the law as a rule of duty and of obedience, then he leans
to his foundation for llrength, that his grace may be fuf-
ficient for him, and his ftrength perfected in his weaknefs.
O happy believer, which hath learned this myftery, which
God hath hidfrom the wife and prudent, and revealed unto
babes ; and whereby you can anfwer the law, as a cove-
nant, by faying, '* In the Lord have I righte^ufnefs ;"
and anfwer it as a rule, by faying, '* In the Lord have \
ftrength," Ifa. xlv. 24. To fay this in reality, and in
the experience of faith, is more than thoufands of learned
Rabbiesin the world couldever fay or underftand; '* Flefti
and blood hath not revealed it unto you, but your Father^
which is in heaven," O blefTed day, that ever the foun-
dation of this fpiritual temple was laid? He that hath
laid the foundation will carry on the work, till it be fi-
ni/hed: ** He that hath begun a good work in you, will
perfcd it;- for, He is a Rock, and his work is perfe£t.**
He hath been at fome expence already in laying the
f jundation; and he will never leave the work incomplete;
he hath been at the expence of blood in buying the ftonea
of the old quarry out of the band of juftice; for, '* Ye
are ni^t redeemed with corruptible things, fuch as filver
and gold, but with the precious blood ofChrill:'^ and he
bath been at the expence of power and pains, in laying
the ftones upon the foundation; for, without a day of
power, none would be willing to cleave to this foundation.
But for you, believer, he hath made you willing in a day
of his power ; and from this day doth he blefs you 5 and
blefled fhall you be forever in him. And all God's mi*
nifters and people on earth, and all his faints and angels
in heaven, will fay. Amen.
3. Hence we may fee, that God hath his term days,
his building days, his bleffing days. Every day is not a
temple-foundation day; everyday is not a temple-build-
ing day; but, O for fuch days of the Son of man amongft
ys! for they are very rare, in this dark and heavy day
wherein we live ; O for that happy hour in which the
dead fhall hear the voice' of the Son of man, and they
hc2ir fhall live ! When the minifter is brought
all foving Blejings. 43
to a good and warm frame in preaching, he is ready to
think, O now, that happy day is come, when power
Ihall accompany the word for deflroying the old build-
ing, and laying the foundation of the fpiritual temple:
but he may be all miftaken ; for, ** It is not for us to know
the times and the feafons." But, notwithftanding of the
great reftraint of the Spirit at this day, yet I would fain
hope that God^s term-day is coming with refpeft to fomc
in this country-fide : O cry for a day of power, I hope
of others, that they have met with this day already:
and, though the work goes flowly on, while the Lord
is fo much withdrawn, becaufe the generation have fin-
ned him away ; yet, ever fmce the firft ilone of the tera«
pie was laid, the foundation hath never altogether been
razed, but they have enjoyed now and then, fome remar*
Jcable days; forae days for digging and difcovering the
foundation; and fome days for fealing and giving confir«^
rnation, O Sirs, '* Defpife not the day of fmall things;"
but put a remark up;m God's days; hiadays of coming,
and his days of going ; his days of abfence, and bis
days of prefence ; that fo his day of abfence may be a
day of prayer to you, and bia day of prefence, a day of
praife,
4, Hence we may fee, what makes it go fo ill with
the church of Ghrift, in general, at this day, efpecially
in thefe lands: why, the Lord's temple is not built; few
or none put to their hand to lay the foundation of the
temple, or to begin and advance a work of reformation:
and, therefore, the Lord is not bleffing us at this day ;
but we ly under many curfed fruits and cffcfts of bis
anger; curfed divifions and animofitics ; curfed jealou-
fies of one another ; and diflferences of judgment an4
principles; curfed diffentions, even about truth and cr»
ror ; curfed bondage with refpefl to the difcipline and
government of the church : many, many curfes we ly
under at this day, in (lead of bleOings ; and none of
them all more dreadful than that the word and ordinan*
ces of Ghrift are fo much blafted to the generality, that
few are getting any faving or converting good of the
word ; and the moft part are rather hardened or ftsi^V.
fied wider it, Alas ! whence is iV\ xYvvs cwcfe vi.'^ottxx's.^
44 21&tf Commencement of Ser. CVIL
and little bleffing dircerned ? Why, furely temple-work
and temple-reformation is Iftid alidc : this is what the
Lord complains of, by this fame pruphet Haggai, chap.
^' 2) 3,4. '* People fay. The time is not come, the time
to build the Lord's houfe.' Why, fays God, *' Is it
time for you, O ye, to dwell in your ceiled houfcs, and
this houfe ly waile?" Thus many think, O it is not time
to think of a public covenanted work of reformation ;
to ply the ftate for the redrefs of cHurch-grievances, and
the like : but, ah ! is it time f ^r us to dwell in our ceil-
ed houfe, while the houfe of the Lord lies wafle ? is
it lime for us to be confulting niithmg but our ojva
worldly eafe, profit, and fecurity, while God's temple
is walled ? Oh ! what will the world be to you, when
your eye firings are breaking ? What will the world be
to you, when you fee Chrill coming in flaming fire ? Is
it time for us to be indulging ourfelves in the enjoyment
of outward conveniences, lands, and houfes, and yet na
time to be concerned about temple-work, when the foun-
dations are like to be deftroyed ? But, what faith the
•prophet here? "Confider your ways: have you not been
blafted and broken fince temple- work was neglefted?'*
So may it be faid of us. Have we not been blafted and
curfed many ways ; broken, divided, and rent into a
thoufand pieces, becaufe of our little zeal for tempk-
i»eformation ? Is it any wonder then God fet our houfe
on fire about our ears, when we are become fo coldrife
in the zeal of his houfe, which ihould eat us up? I fpeak
pi all forts ; both high and low,^ magiftrates, minifters,
and people, without diftinftion, as being all in our fc-
veral ftations defective with refpeftto temple-reformati-
ftn, according to our call, in the diftinft fpheres of our
2|£livity. But, alas! our defeftion is gone to fuch a de-
gree, that we can hardly fpeak of the defe6lions of the
day, without being mifconftrufled. Biit I fpeak of fuch
flefetlions, whereof I defire to accufe myfelf amoogthe
:{irft. However, I fay, we need not think ftrange, that
it goes fo ill with the church, and that the Lord is not
bleffing us as a church, when temple-reformation is lb
niqch negleded.
Vf^2.
all faving Blefftngs. 45
. Ufe 2. Our next ufe fhall be for trial and examinatiori,
if we are bleffed or^curfed of God according as the foun-
dation is laid or not: furely it is our duty to try whetheij
or not we have built our fouls and our faivation upon the
right foundation or not; *' Examine yourfelves, wliether
ye be in the faith; prove your ownfelves; know ye not
that Ghrift is in you, except ye be reprobates ?*' Many
lay a wrong foundation, and yet think the /oundation,
is laid well enough : for example, fome build upon the
fandy foundation of a name and profeffion; " They have
a name to live, and are dead." — Some build upon the
flioulders of their progenitors, efpecially, if religious ;
The grandmother Lois, and the mother Eunice. Many
follow their forefathers religion be what it will. — Some
build upon the foundation of a negative goodnefs ; " O
** God be thanked, fay fome, I am no fwearer, drunkard,
•* whoremonger; *' God, I thank thee, that I am noti as
" other men;" though I may have my faults, yet th«re
** are worfe folk in the world than I am; for I have al-
** ways a good heart towards God." Wo is me, for
you, poor deluded wretch ! if you knew yourfelf, you
would fee yourfelf the chief of finners ; yea, worfe than
a devil. — Some again build upon the foundation of
gracelefs graces, if I may fo call them.. Thus many fay
they have hope, but it is a falfe hope; they hope in the
mercy of God, but yet it is a damning hope, an igno-
rant hope, a delufive hope ; for, they wer^ never be-
gotten again to a new and lively hope, by the refurreftioa
of Jefus Ghrift from the dead ; and they were never
brought to defpair in themfelves. Many fay they have
faith, but it is a cradle faith ; " O ! God forbid, fay
•* they, but we believe ia Ghrift, and truft in God.
" BlefTed be God, I have trufted in God all my days ;
** and I have always believed." And yet never faw
their want of faith ; were never convinced of their
unbelief; never faw the need of God's power to
work faith in them ; and far lefs ever felt this power,
I tell you, that cradle faith will lead you to hcU,
and not to heaven ; for, it is a faith of the de-
vil's making, and not of Qod'a operation.— 5oipe,
46 The Commencement of Ser, CVit*
again, build upon the foundation of their great at*
tainments : they do not want knowledge, perhaps ;
and, may be, they have fometimes floods of tears,
at fermcjns, common motions, and mehings in duty ;
enlargements of natural affeftions in prayer ; and ra-
vifhments of joy now and then: but what a fandy foun^
dation this is, our Lord Jefus witneffes, while he tells
us of the ftony ground hearers, that hear the word with
joy ; yea, with a temporary faith ; they receive it with
joy; but they have no root in them, and fo all fails thera
in the iffue* Some, again, build upon the foundation
of a legal righteoufnefs and religious performances, while
unacquaint with the foundation: this is not God's right-
eoufnefs; •' They being ignorant of God's righteoufnefs,
and going about to eftablilh a righteoufnefs of their own<
have not fubmitted themfelves to the righteoufnefs of
G6d,"'Rom. X. 13.1 the righteoufnefs of God is the righ-
teoufnefs of Ghrill; for, " Chrift is the end of the law for
righteoufnefs, to every one that believeth.'* Man, wo-
man, do you know nothing of what it is to be divorced
from the law. as a covenant of life and works, and Ihaken
oflF from confidence in the flefh, or expefilations of God's
favour by your duties or obedience to the law as a cove-
nant? Let none raiftake me, as if I were fpeaking againft
the law as' a rule of life and holinefs : I fpeak of a di-
vorce from the law as a covenant of works and condition
uf life; and am faying no more than what the apoftle fays,
Rom. vii» 4. ** ife, brethren, are become dead to the
law, by the body of Chrift, that you (hould be married
to another, even to him that was raifed from the dead,
that we fliould bring forth fruit unto God." And, Gal.
ii. 19. *' I thro' the law, am dead to the law, that I might
live unto God;" intimating, that as none can perform a
gofpel-obedience to the law, as a rule, until they be di-
vorced from the law as a covenant, and married to Chrift,
in whom they are in cafe of bringing forth fruit to God;
fo, that all who are built upon the foundation of a legal
righteoufnefs of their own, they are ftranger to true god-
linefs, and upon a wrong foundation ; and I infift moft
upon this, becaufe it is the moft dangerous foundation
that a man can be built upon ; becaufe, being built upon
the
all faving hlejjtiigi* 4y
the righteoufnefs of the law, he thinks that he has the
law of God upon his fide, and fo it is harder to convince
him of the evil of his righteoufnefs, than it is to convince
a hundred profane wretches of the evil of their fins :
and, therefore, the greateft of finners Hand fairer for hea-
ven than felf-righteous perfons. Mat. xxi. 31. *' Verily,
I fay unto you," fays Chrill, fpeaking of the felf-righte-
ous Pharifees, '' that publicans and harlots go into the
kingdom of heaven before you.'? This might be ftrange
doflrine, indeed, to all legalifts, if it were not Chrift's
doclrine, I mull tell you, that you are all, by nature,
married and wedded to the law, and to a legal righte-
oufnefs, built upon that foundation ; and nothing can
divorce you from that firft hulband, biJt the almighty
power of God's grace, revealing his Son in you. And,
therefore, you little need any doftrine that tends to fof.
ter up that natural conceit that you have of your own
doing, as if God would be appeafed thereby. It is true,
a fermon of good works is a noble fubjedt, providing it
be evangelically treated: and prefuppofing, that the
foundation of all good works is laid by union to Chrift^
in whom all our good fruit is found. But, if I ihould
preach a fermon of works and obedience to the law ;
and, perhaps, fliould only, at the conclufion of the fer-
mon, give a fhort caution, faying, '* Good people, mind
*' there is no merit ; and that all your ftrength to do
*^ right, is from Chrift.'' Alas! the moft common pro-
feffor and ignorant gofpel hearer will own that is true,
they may learn many orthodox fentences of that fort,
but they are words of courfe, that they have learned by
cuftom and conftant hearing; while yet their hope of
pleafing God is Hill founded upon fomething done ia
them, or by them ; being naturally glued to the law;
and fo, they may profefs that there is no juflification by
the works of the law, but by the faith of Ghrift, or by the
works of Chrill received by faith ; yet they continue as
great enemies to the crofs of Chrill, as the moft profane
perfons that ever lived; and, if they continue in that
llsite, (hall as furely periih, with their righteoufnefs, as
others^ with their fins; for, •' If righteoufnefs come by the
law, then Ghrift is dead in vain/' And yet fome cannoL.
48 The Comraencsment of Ser, CVII,
endure to hear any thing fpoken againft felf-rightecuf-
nefs ; as if ni) perfon were in danger of being ruined
thereby: whereas this is a great part of the ftrong man s
armour, wliereby he keeps poffeflion of fouls, and as if
tliey were all newfdiemers and Antinoniians* that preach
up the righteijufaefii of Chrill, as the alone fure founda-
tion of the fpiritual temple, in opp.jfition to that natural
and damnable felf-righteoufnefs. The apollle of th€
Gentiles was charged thus in his day; but what is his
vindication? Why, fays he, ''Do we make void the law,
thro' faith? Nay, we ellablifli the law/* We lead to
a righteoufnefs whereby God can fave u* to the credit
of his law; to the honour of his holinefs; to tlie fatisfac-
tion of his juftice ; and to the glory of all his perfedli-
ons. And therefore, if I have obtained any favour and
grace from the Lt^rd, to be faithful to the fouls of peo-
ple in my minillerial Ration, I mull tellify and declare
to you all that hear nic, in the awful name and autho-
rity of the great and eternal God, who will call yon and
me to anfwer for what we do, before his dreadful tribu-
nal, that whoever think to {land in judgment upon the
rotten foundation of any legal righteoufnefs^ good
works, duties, or performances of their own, they Ihall
as furely perifh in their righteoufnefs, as ever any of the
damned in hell periflied in their fins; becaufe this righte-
oufnefs of yours is but a finful righteoufnefs, and there
is no falvation but by a perfe6t righteoufnefs. I fpeak
noV'qnly to the grolly ignorant, but even to all thefe,
who, though they may have found heads and found o-
pinions, profeffing that there is no juirification by the
works of the law; yet, are fo far from having a found
heart, and a found faith, that they are feeking falvalionr,
as it were, by the works of the law, as did Ifrael, Rom.
ix. 31, 32.; but they periflied in the caufe; '*For, they
ilumbled at that ftumbling-ftone,*' that fure and only
foundation that I am fpeaking of. 1 muft fay, then, of
all other foundations, befides this, that men are ready
to build upon; I muft fay of them, as Chrill faid to his
difciples, when they fliewed him the fabric of the matc-
* The reafon of this accufation may be fecn opened up, Vol. L page
232. Vol. II. p. 304. 3 9 J. Vol IIL p. 44«
rial
all favittg Bleffingi* 49
rial temple, " There fliall not be left one ftone upon
another, that fliall not be thrown down/' The apollle
cuts off* all other foundations befides Chrift; x Cor. iii. 1 1*
faying, " Another foundation can no man lay, than that 1
wliich is laid, which is Chrili ;" and he did not fpeak
ignorantly ; for he faw, by the infpiration of the Holy
Gholl, that he was a wife mailer-builder, ven 10. And
therefore, we would be but mad builders, if we fliould
teach you to build upon any other foundation ; yea, ot
to build, as it were, upon any other foundation, by mix-
ing any of our own rubbifli with it, as if this were not
a fufficient foundation. To daub with untenipered mof tar
in this cafe, were enough to bring a curfe upon any an-
gel in heaven, let be any minifter on earth : therefore,
the apoftle, fpeaking on this very fubjeft, fays, *' If we,
or an angel from heaven, preach any other gofpcl, let
him be accurfed." Curfed be the man or &ngel, that
dare build a temple for God,, upon any other ground
than this bleffed foundation.
^eft. How fhall we know then, if the foundation of
the fpiritual temple be laid in us ? That is, in fliort,
if Chrift be formed in you, or not ; and if you be built
upon Chrift as your foundation.
I ofier you thefe fcriptural marks for your trial.
X. If this foundation be laid, you have been humbled
tinder a fenfe of your own fin and folly, in building your
hope upon any other foundation, and thereby flighting
this foundation. This is imported in the promife of the
Spirit to convince of fin, cfpecially of unbelief, John xvi,
8. " He fliall reprove the world of fin, of righteoufncfs*
and of judgiTient ; of fin, becaufc they believe not in me ;•*
that is, becaufe they have not built upon ftie as the foun-
dation. Now, has the Spirit of God ever convinced and
huraWed you, for your fin of unbelief in flighting the
Son of God ; and feekiog to build on other foundations?
If you know nothing of this, it is to be feared, the foun-
dation is not yet laid;- but if you do, it is an evidence that
God either hath begun, or is beginning the good work.
2. If this foundation be laid, then you have been
made to quit. your hold of all other foundations, and to
give up with them ; yea, to defpife theip as dung, in
Vol. VIL tD wt^v
5© The Commcnccmenf of Ser. CVIL
comparifun of this foundation: ** What things were gaia
to me, lavs Paul, thefe I counted lofs for Ghrift,'' Phil,
iii. 8. What things doth he fpeak of? Why, it is evea
his bed things, his bell righteoufnefs ; for he was, con-
cerning the law, a Pharifee ; concerning zeal, pcrfe-
cuting the church ; and concerning the righteoufnefe
which is of the law, a blanielefs perfon : yet all this he
counts Ijfs for Clirift. You will fay, ** That was the
•' rijrhteournefs he had before his converfi.'n j but doth
*' he not eilecm better of his righteoufnefs after his
*' converfion ?'* Nay, he puts that among the defpi-
cable dung too; " Yea, doubtlefs, and 1 count all things
but 1 h and duns^, [ ir, dags ineat^ as it is in the original]
for the excellency of the knowledge of Chrift Jefus my
Lord, tliat I may win him, and be found in him, not
liaviitg mine own righteoufnefs, which is of the law,
but the righteoufnefs which is of God by faith, unto all,
and upon all them that believe.'* Have yooi thus been
made to quit the hold of all other foundations, and to
defpife them as dung in comparifon of this foundation?
This fays much for you.
3. Have you cordially and refolutely been made to lay
the whole weight of your fouls and bodies, and all that
concern them for time and eternity, and the whole
weijjht of vour falvation upon this foundation, and upon
it onlv ? This is the f )urs echo to that call, Pfal. Iv. 22.
*^ Caft thy burden upon the Lord, and he fliall fuftain
thee.*' And to that, i Pet* v. 7. '* Cafl all your cares
upon him, for he careth for you.''' This is the foul's
motion to Chrift hr reft. Mat. xi. 28. ** Come to roe,
all ye that labour and are heavy laden, and. 1 will give
you reft." Now, have you thus come, and found reft
to your heart and confcience, by cafting all the burdens
of your fin and guilt, all the eares of your falvdtion and
eternal happinefs upon this blcffed foundation ? Why
then, ynur portion is provided, your everlalHng felicity
is fe:ured for ever ; you may fay, truly, what the fool
faid, vainly, *' Soul, take thy eft, thou ha^l goods laid
** up not for many years only, but for all tHe ages of
*' eternity."- If all your burdens and cares be laid
upon the foundation, what have you to care for?—
Why,/
all famng Blejittgi. jt
\VI17, fay youi fliould a foul that is come to Chrift, have
no more care about falvation ? I anfwer, There is a
finful care of anxiety, doubts,- and fears ; this he ought
no more to have : but there is a holy care of adlivity
and diligence, to tellify his gratitude to the God of his
falvation ; this he ought to have ; both thefe you fee,
Phil. iv. 6. " Be careful for tlothing; but in every thing
by prayer and lupplicaiion, with thankfgiving, let youi^
rcquefts be made known to God.** Therefore4
4* If this foundation be laid, then you will live Upoii
the foundation^ and have a real and conftant commu*
nion with the foundation, by cleaving to it, and abiding
in it ; juft as the ftone of a building cleaves to, abides
with, and, in a manner, lives upon tiie foundation.—*
Now, do you live upori this living foundation, fo as
j'ou cannot live without him ? As Ghrift himfelf fays^
" Without me ye can do nothing;'* or, ' Separate from
* ttte, the foundation, ye can do rtothing.* Hypocrites
and legalifts, and all that are not built upotl this founda-
tion, they can do all things themfelves ; they can read»
and pray, and hear, and communicate^ and what not :
they think it is very eafily done, and what fliould
hinder them. Alas ! they kn^w not what it is to live
upon the foundation^ to lean upon and draw virtue from
the foundation : but the believer finds it otherwife,
even that he canilot live, he cannot move, he cannot afli
fpiritually in any duty whatfoever^ without fpiritual
conlilluriications of life, light, and ftrength : his life is
hid with Chrift ill God j and fo he lives, yet not he^
but Chrift liveth in him, and the life he lives is by the
faith of the Son of Godi Thus he lives in a conftant
dependence upon the foundation-
5^ if this foundation be laid, thert jrotl Will riot bnly
live upotl, but live to this foundation. Chrift is faid to
die for us, ** That they which live, fliould not henceforth
live to themfelves, but to him that died for them, and rofe
again," 2 Cor. v. 15. Before a man be united to this fotin-
dati^m, he lives to himfelf; felf is at the top and bottom
of all his beft duties and performances : but whatever re-
mainders of felf is with the believer, yet the power and do*
minion of felf is fo far broken in him, that his felf-loN^^^OA-
52 The Commencement of Seii. CVII.
aims, and lelf-ends are hife burden ; and to live to the
honour and glory of a God in Chrift, is the chief end he
defires always to fet before him. In a word,
6. If the foundation of the fpiritual temple be laid^
then the Spirit of the foundation will be in you 5 for, '* If
any man have not the Spirit of Chrift, he is none of his;
but, he that is joined to the Lord is one Spirit :'* and
this Spirit within the man is fometimes a witneffing, and
fcaling, and comforting Spirit ; and alfo a cleanfing, pari*
fying, and fanflifying Spirit, leading forth the believer
habitually to fpirituaj thoughts and meditations j and to
a fpiritual walk and convcrfation. — Now, thcfe markSf
I am fure, wiU ftand the trial of the Word of God;
and> therefore, fearch and try yourfelves thereby, whe-
ther the foundation of the fpiritual temple be laid ot
not.
UJe 3. The next ufe fliall be for exhortation. Omit*
ting all that might be faid by way of terror, to all thefe
in whom the foundation is hot laid ; being under tht
curfe from the day that they were conceived in fin, And
brought forth in iniquity; yea, from the day that you
fell in Adam ; from that day you are curfed of God:
omitting alfo, what might befaid by way of comfort to
believers in whom the foundation is laid, they being ac-
tually bleffed from the moment of their union to the Son
of God, from this day and for ever they are bleffed:
omitting thefe, I lliall clofe with a word of exhortati-
on to thofe two forts, viz. unbelievers and believet^.
And,
i/>, To all unbelievers, as the moft part are, that art
ftrangers to this laying of the foundation of the temple.
My exhortation is, O be reftlefs till the foundation of the
temple be laid, as you would not be laid under the beavV
cnrfe of G ?d to all eternity, and for ever deprived of his
bleffing. And in order to the laying of this fotindatieit
of the temple, know, that the work is God^s; for, '* Ncft br
power, nor by micjht, but by his Spirit," is the founda-
tion laid; and therefore, cry for the Spirit of God, to be
poured ^ut upon you, and under his influence, follow theft
four meansy which I ftiall AireO: 50\i xo.
all faving Ble^ngs. 53
, I. Count the coft of the whole building, before you
begia to lay the foundation; ^' Which of you, intending
to build a lower, fayi Chrift, fitteth not down firl't, and
eounteth the coft, whether he have fufficient tofinifli it?
LelU haply, after he hath laid the foundation, and is not
able to finifli it, all that behold it begin to mock him,
faying, This man began to build, and was not able to
fiaiih it/' Luke xiv. j8, — 30. Some believe too foon,
by a temporary faith, vvithc>ct ever counting the coft.
This work iiwft be done "with deliberation ; not that
you need to deliberate whether itfliould be d^ne or net;
but there needs mature deliberation that it be right d^me.
Many d > raflily take up a profefli-m of reli;3;ion, and fo
comes of them; fur, in an evil day, they make defeftion,
give up with all religion, and overturn the foundations
that feemed to be laid ; and no wonder, foe the true
foundation was never rightly laid. The L'>rd deter-
mines all his own fo to count the coft, that they muft
have Chrift, coft what it will ; and refolve to cleave to
bim though it fliould qoft th^m the lofs o[ their friends,
and means, and lives t6 the bargain.
a. Look to this fame Spirit, to help you to dig deep,
tiU you come tg the rock. All that lay the foundation
right are acquaint with digging deep.. There are thefe
^ur things you ftiould dig deep into.
(i.); Dig deep to fee your natural condition : Oh I
was you never afraid for yourfelf, man; as being under
^le curfe of Ood ? Was you never afraid for the wrath
af God^ and the threatenings of the law ? Was you
sever afraid for the converfion you wa^^ born with, and
for the faith and hope ypt| have had all your days, as
tf you had been born a convert ? That converfion will
^arry you to bell if you pet no more ; for^ you were
:bom an enemy to God, a (lave of Satan, and an heir
of heU. Oh ! dig to fee your Uate of fin and mifery
by nature, otherwife you will build upon a fandy foun-
dation.
{2.) Alfo^ dig deep to fee your heart-plagues ! and
fare I am, you will find it to be deceitful above all things,
and defperately wicked. If you faw yourfelf, you would
never fay, I hope I have a good heart to God\ tx^lVx^-^^
D 3 \n^^\^
34 3^^^ Commencement of Ser. CVII.
heard fame poor, ignorant, brutifh people fay. Dig
deep iiit) your heart-plagues, and heart wickednefs,
like Ezekiel's digging through the wall, to fee greater
abominations; than thefe, and ftill greater and greater.
You that dig in any meafure into your hearts, you will
find much wickednefs therein ; but if you dig deeper,
you \viH find more,
(3.) Again, dig deep to fee your foul-wants and
neccflities : he will* never build upon the foundation that
doth not fee his need of Chrift, They lay the founda-
tion be ft that dig deeped, S »me are full and rich, and
think they have enough, and ftand in need of nothing;
but the poor foul that is fcnfible of his emptinefs and
poverty, deftitute of life, ftrength, liberty, and of all
ipiritual gocd whatfoever, it is that foul that is raoft
ready to hold by the foundation,
(4.) And thpn dig deep to fee your danger and ha-
?ard coining on: Can any of you promifeyourfelf twenty-
four hours health in the world? Canany of yoii promifi?
yourfelf twenty-four hours quietnefs and peace, without
trouble and vexation, in the world ? Can any of you
pro'uife yourfelves a tack of life for ten days to come,
or freedom from deaih f)r two days? No, by no means;
you are in conllant danger : and if you dig but a little
here, yr:u will fee that ms^n in his beft eftate is altogether
vanity : dig deeper, and you will find more and more
of it ; for, " Vanity of vanities, all is vanity,'^
3. In order to the laying the foundation, take the
help and advice of the moft fl^ilful builders. Minifters
of the gofpel are under-huilders, and workers together
with Gcd i and you are to take their help and advice,
Mai. ii. 7. " The priefts lips fliould keep knowledge,
ar.d thev (hould feek the law at his mouth ; for he is
tiie meiTenger of the I^ord of hofts," And becaufe you
fiiOuW take their advice, bfth in public ordinances and
in privaie conference j therefore you have need to pray,
that tlie;- be wife, faithful builders, not daubing with
imteinpered moriar, or laying a wrong foundation ; fof
they mu'' anfwer f r every wrong pin of the building,
if it come through their default. Their help is much
\Vorlh, who are called of Qod himf(?lf to be builders,
all faving Blejfmgs. Sg
and who are built up>n the foundation thcmfclvcs; for
fach will be earneft to have others f lunded there; We
need t » be all more fkilful in the choice of materials
for building, efpecially we that are mmifters ; for, tho
ap»^ftle Tpeaks of fpme that build wood, hay, and ftubble
upon the f'.undalion, inftead of gold, filver, and preci*. us
Hones, I Cor. iii. 12, 13. But the fire will try every
man's work, what f >rt it is. If the old hnulc, the old
foundation, be n t call d'wn and overthrown, the fire
of God will barn and deitroy it. Not only the old f un-
dation of fin and lull mull be thr 'wn down, accvr^ling
to that word, which fhould always found in our ears,
Pfaliii xxxvii. 27. *' Depart fr.m evil. a:^d do g:"'-d, and
live f )r evenn .re :" but alio the old fjundation of Self
and felf-rip^liteoufnels; thefe filthy rags will not m^ke
a good f;undation: they are not proof a.Q[ainIl the flames
of hell ; fuch rags will eafily burn : I fay, the fire will
try every man's work, and burn up all rotten founda-
tions. Therefore, plead of God, that we that are mini-
fters, may be all wife builders, and put in cafe to give
you good help in laying the foundation. And then,
4. Above all things, come to the f )undation himfeH";
this foundation is laid in Zion, that you may come to it;
" Thus faith the Lord, Behold, I lay in Zion, for a
foundation, a ftone, a tried (lone, a fure foundation ; he
that believeth on him fliall never be confounded," Ife,
xxviii. x6. Though this foundation be ncjt yet laid fub-
jeflively and efBcacioufly in you ; yet, I can affure you,
it is laid objectively and doftrinally for you, in this
gofpel, that you may come to it by faith ; for, '* To you
is the word of this falvation fent.'* I can declare to you,
in. Jehovah*s name, that this foundation is able to bear
^he weight of your foul, and all the burdens that ly upon
you, tha* they be mountains of fm and guilt i for, *' H^
is able to fave to the uttermoft.** And, 1 can affure you,
in the fame name, that, *' There is no other f undation,
no other name given under heaven, whereby you can be
faved ;" and that you have all accefs to this foundation:
** Whofoever will, let him come." Let him be never fo
black and ugly; yea, tho* he ha? been a drunkard^ viKc^x^-
monger, Sabbath-breaker, or evenafcorn^v ^tv<\m<i0^^x A
D 4 ^^^
n
56 Tbe Commencement of SjiR. CVII.
God and godlinefs ; yet "Wifdom cries in the ftreets
jul't now, faying, " How long, ye fimple ones, will ye
love fimplicity, and ye fcorners delight in fqornin^ r—
Turn ye at my reproof, and 1 will pour out my Spirit
unto you.'' His complaint againll you is, that you will
not come to him, that you might have life. Though
you were in ccmpaft with the devil, like Manaffch, and
had a legion of devils, like Mary Magdalene ; and tho'
there was never the like of you for a finner ; yet come,
come ; there was never the like of him fur a Saviour.
Are you a wonderful fmner ? Here is a wonderful Savi-
our, and a wonderful foundation. I muft tell you too,
that as the difadvantage will be great, if you do not
come to this foundation, for the curfe of Cod will pur-
fue you for ever, becaufe there remains no more facri-
fice for fin, no other fuundation, but s^ fearful looking for
of judgment, and fiery indignation, which Ihall devour
the adverfary : fo the advantage will be great by your
coming to this foundation ; fur you fhall be as happy as
God's blsffingcan make y. u : for, From this day mil bt
blefs you: from this day will he love you, from this day
will liQ honour ycu ; becaufe, by coming to this founda-
tion, you would put honour upon God, and his law.*^
Oh ! have you not diihonoured God hitherto ? Hav?
you not broken his law ? Well, would you put honour
upon all God's perfeftions, for all the diflionour ever
you have done to him J And, would you put honour
upon God's holy law, for 2^11 your breaches thereof?
The way to do it, is by coming to, and building on
this foundation, Chrift, who has magnified the law,
and made it honourable* Would you have God to be
pleafed with you, from this day and for ever I Then
come, and lay your fouls upon the foundation of his
perfefl righteoufnefs, and obedience to the death ; for,
*' The Lord is weli-pleafed for his rightcoufnefs fake."
Now, is any faying, " Alas! I think, 1 would come, but
*" I cannot come, though you ihould ufe all the rhetoric
*' in the world." Well, God knows you cannot come;
and fo far are you from being able of yourfelf to come,
that if a good th ught would win heaven, you cannot,
uf yourftlf, bring it forth;'* No man can comcicxcept die
Fath«
all faving Blejings. 57
Father draw him." But tho' you cannot come to this
foundation, yet know it is a living fcundation, it caa
come to you. Are you willing that the foundation come
to you ? That Chrift come to you, and put his Spirit
within you, and put your lufts out of you ! That he
ra^e the old foundation, and lay you on himfelf as the
fure foundation ? If you can fay, in the iight of a heart*
fearching Gc^d, that this day hath been fuch a day of
puwer, as that the Lord hath fo far broken your natu-
ral enm/ity, as to make you willing to cleave to this
foundation, and to be put in like a pin of this bleffed
building, whereof Chrill is the corner- ftone; and wil-
ling that this living foundation come and put life in you^
and do all your works in you, and for you, becaufe you
can do notUing of yourfelf, then, I may fay, that this
day the temple- work is begun; and from this day will
he blefs you. Therefore,
zdly^ I proceed to drop g, word to you who are belie-
vers, and either now or formerly have the foundation of
the temple laid within you. And my exhortation is, that
you would, thro' grace, carry up the building upon this
foundation; building up yourfelves in the mod holy faith;
and fo working out the work of your falvation with fear
and trembling, becaufe it is God that worketh in you, both
to will and to do. You will fay, True, I dare not alto*
gether deny but the foimdation^is laid; but, bow {hall I
carry up the building of the fpiritual temple on the foun-
dation ? Why, his grace, that hath begun the good work^
mud be fufl&cient for you ; and hU llrengtfa made perfeQ;
iji your wcaknefs : and therefore, renounce your own
ftrength, and go on to the work ia the ilrength of the
X^ord, making mention of his righteouliiefs, and of his
only. And that tlK)fe who have come to the foundation
may carry on the building-work more fuccefsfiiUy, \
fliall clofe with a direAion or two to tbem.
1. In order to the right building, feekof the la^iA
that he would give you the mafon*s ^t>ord^ if I may fo call
it: as builders and mafons have a word, whereby they
know another ; fo, the fpiritual builders have a lecret
word, a facred inftin^ whereby they know Chrift's voic(^
whenever they hear it ; " My fiieep hear my voice, and
58 The Commencement of Ser. CVII.
they follow me." There is a peculiar word which he
gives them, John xvii. 14. *' i have given them thy
word; and the world hateth them, bscaufe they are not
of the World, even as I am not of the world. — 1 have
given them thy word;'* what is that word? Indeed, it is
a fecret? and though I fliould tell it, none here will
underftand it, but thefe that have gotten it. It is a word
that none In the world but builders and believers have;
and it is a word which they cannot build. And, I think,
the word there meant, is Chrift himfelf ; that Word that
was made flefh. '* In the beginning was the Word, and
the Word was with God, end the Word was God."—
I called him the foundation, and I call him the word too;
for, thnui^h you have come to the foundation, yet if Chrift
the foundation do not give you the word, or give you
hirafclf again, by giving you a new hold of him by
faith, you will never be in cafe to build: *' I commend
you to God, and to the word of his grace, which is able
to build you up," Afits xx. 32. Where, by the ^ord of
bis grace^ fome of the bell divines underftand Chritt
bimfelf. And what word but this is able to build you up,
or to fit for building the pillars of the temple, Jachih
and BoAz,//tf3/7/>y and ftrengtJb.
2. In order to the right building, bring all your flones
out of God*s quarry, and all your materials for building
out of Chrift*s fulnefs. What are the materials for
the building ? They are the graces of the Spirit, viz.
faith, love, repentance, knowledge, and all other graces:
you cannot build the fpiritual temple without thefe.—*
Faith is the clofing with, and j fining to the foundations
love is the cement that binds and knits it together;
knowledge is like the window of the temple, at which
the believer looks out. But what is the quarry out of
which we muft take thefe, and the like materials? Why,
Chrift himfelf, who is the foundation, is alfo the quarry;
and out of his fulnefs we muft receive grace for grace.
Where will you get faith, if you go not to him for it ?
For he is the Author and finifher of faith. Where
will you get knowledge, if you go not to him for it, in
whom are hid all the treafuresof wifdom and knowledge?
Where will you get repentance, if you go not to hira
Cor
all Saving Bleftngu j^f
for It ? For, *♦ He is a Prince and a Saviour, by the right
hand of God, to give repentance to Ifrael." God hath
nade him the great Treafurer ; ** It hath pleafed the
Father, that in him fhould all fulnefs dwell, that we
might be complete in him," But in cafe you think thii
quarry is far off, you need not fay, '* Who will go up te
heaven, and bring down Chrift ? Or, who will defcen4
into the deep, and bring him up? He is near in the word;"
you may dig in this quarry, and yet go no farther thai|
the Bible that is in your jjiand. — The promifes of the
covenant themfelves are excellent materials for the
building. You may find Chrift himfelf in them ; and
therefore I would have you, in order to the building, lay
up thefe promifes in your heart'. Lay up the promifc of
pardon, the promife of a new heart, the promilc of grace
and glory. JLay up a promife for every change that
may befal you. Lay up a promife of ftrength ; as whea
he fays, "My ftrength fhall be perf<e6led in thy weak-*
nefs.^' Lay up a promife of prefencej a3 when he fays,
** I will never leave you, nor forfake you.*' Lay up a
promife of proteflion ; a^ when he fays, ** The place of
your defence ftiall be the munition of rocks; — a manfhaH
be a hiding-place from the wind,a covert from the tempefti
as rivers of waters in a dry place, and as the (hadow oft
great rock in a weary land.'* Lay up aproraife of pro*
vifion ; as when he fays, " Bread Ihall be given thee, and
your water fhall be fure.'* Lay up a promife of dire£tioa
andcondud; as when he fays, ^^ 1 will lead the blind in
a way they know not, and in paths which they have toot
known.*' Lay up a promife for fupply ; as when he fays,
♦* My God fliall fupply all your needs, according to bia
riches in glory, by Chrift Jefus.'* Lay up a promife fo^
death itfelf ; as when he fays, *< Death ftiall be fwallowcd
up in viflory." O it would be fureft to travel thro' the
valley of the iliadow of death with the promife in your
hand. Lay up a promife for every ftate; fee Ifa. xli,
X7,-.^2o. I fay, lay up thefe, and the like materials for
the building, and bring them all out of God's quarry/
3. In order to the right building, make ufe of God*5
fquare and plumb-line : fee Ifaiah xxviii. 17. I niean^
})i8 law; you, believers, are delivered from the law as a
6q The Commencement of Ser. CVIIi
covenant ; and therefore, there is none in the world fo
piuch obliged as you are, to make uie of the law as a
rule; ** They that walk according to this rule, peace be
on them, and on all the Ifrael of God " Let that word
found lliU in your ears, Pfal. xxxvii. 37. ''Depart from
evil, and dwell for evermore T' and furely, if you be in
your element, you will be faying, *' O that ray ways
were directed to keep thy ilatutes! O let me not wander
from thy commandments. O enlarge ray heart, that I
may run the way of tliy commandments.**— But, befidc
the precept of the law, in the hand of a Mediator, there
are the examples of the faints in fcripttire thc.t belong to
this fquare and line for the building, efpecially the ex-
ample of the King of faints, Ghrill Jcfus, " Who hath
left us an example, that we Ihould folLw his fteps.'* Set
Chrill before you in your building; and learn of him, for
te is meek and lowly.
4. In order to the right and fuccefsful building, feek
more and more difplays of the glory of God in the face of
Chrill; for, fays the Pfalmift, *' When die Lord fhall
build up Zion, he will appear in his glory." As the
£)undaiioH is laid by faving difcoveries of his glory; fo
the building is ftill advanced by this fame means : ac-
cording as you are made to behold his glory as in a glafs,,
fo (hall you be changed into the fame image, from glory
to glory : and thus the building fliall go up.
5. In- a word, call in always the affiltance of tlie grezl
Architedland Mafter-builder; for, '" Except the Lord
build the houfe, they labour in vain, that build it.'? Be
always coming to him, i Pet. ii. 4. Be much about his.
hand, in the ufe of means ; praying in fecret, fearching
the fcriptures, and the like : but flill remember, what-
ever is incumbent on you, in point of means and duty,
the whole work is his, in point of power and efficiency.
Saints may weep for Zion, but the Lord muft build her.
It is he that lays the foundation; for, " The Lord hath
founded ^ion.*' It is he that raifes the fuper(lru6lure; by
working in us both to will and to do of his good pleafure,
And it is he that muft finifh the work, and lay on the
pope-ftone, with fhouting, crying, ** Grace, grace, unto
it.'^ Therefore,. O give him employment; and let him
have
all fdving BleJ/lngt. 6t
have all tile work, who will have all the glory. Employ
him to remove all the mountains of difficulty, that lland
in the way of this buildings for, it is he that muft fay,
*' Who art thou, O great mountain? before our Zerub-
babel, thou flialt become a plain."
Now, I have done, and if any be going away witli-
out Chriil, or without having this foundation laid, you
are going away with God's curfe upon you ; and though
you do not fee it now, yet it will meet with you fear-
fully at death and judgment; and ly upon you heavily
to all eternity. — You will never do a good turn as long
as you are off this foundation ; whatever you may do,
that is naturally good, you are incapable of doing any
thing fpiritually good, and acceptably good; for, ^^ They
that are in the fl6fti," and out of Chrift, ** they cannot
pleafe God." Ai?d fo, as long as the fuundation is not
laid, you will never have a day to do well. But 1 hope,
fome are going away, rejoicing and glorying in this founr
dation : and if there be any here that are brought to
glory in Chrift as the foundation of their hope ; the
foundation of their peace with God ; the foundation of
their holinefs and comfort; the foundation of their light
and life, ftrength and liberty ; the foundation of their
grace, and glory, and eternal falvation : O bleffed are you
now! and bleffed Ihall you be for ever: whatever fpiri-
tual damps or temporal difficulties you may come under
after this, yet you (hall be bleffed in profperity and ad-
verfity ; though God Ihould vifit your iniquities with rods,
yet the rod is in a friend's hand; ** His loving-kindnefs
will he not take away." Yea, if this hath been a be-
lieving day to you, a foundation-laying day, or a temple-
building day, then 1 muft tell you, in the name of the
great God, that from this day will he blefs you.
SERMON
C 64 1
SERMON CIX.
GLAD TIDINGS is SAD TIMES ; or, The Cixt
of GOD, in the Times of Trouble and Confufion.
watered with the RiVer of Gonfolation *.
PsALii xlvi. 4.
There is a rher^ tbt ftr earns vjbert&f do make ^lad the
city of Cod. V ,
T^ H E tide of joy and donfulatioh hath never come
-*- to a greater height, in the people of God, than
in the time of aflliffcion, perfecution, and tributation;
then they are readily raoft zealous Chriftians who are
Chriftians indeed ; and wheil 2eal abounds, then joy
and peace in believing abound alfo. I remember Mou-
lin, fpeaking of the French Proteftants, fays, " When
*' Papills hurt us, and afflldt us for reading the fcrip-
** tures, we then burn in zeal to be reading them :
*' but when perfecution is over, our Bibles are like old
" Almanacks. '^ When the people of G<jd are pafling
through the fire of afflidlion, then he ufes to let out the
ilreams of the river of life to their hearts, to allay thcf
burning heat of the fire, and to give them the oil of joy
for mourning.
The Pfalmift here, in the church's name, mod trium-
phantly expreffes her confidence in God, and that in det
pite of all imaginable dangers, in the fecond and third
verfes, ** We will not fear, tho' the earth be removed;
• This fcrmon was preached in Anandalc, on Sabbath, Aoguft 27th.
1738.
and
Glad Tldlrigs^ 8cC. 63
and tho* the mountains be carried into the midfl: of th(i
fea: tho' the waters thereof roar, and be troubled, tho?
the mountains Ihake with the fwelling thereof." By
thefe expreffions we are to underftand the reelings and
commotions that are in the worlds with the violence and
rage of the enemies of the church. And, in the words
of our reading, he fubjoins the matter of the church's coii*
folation, amidft all the reeling and confufions in the world,
There is a river^ the ftreams thereof do make glad ttc
city of God. Where you have thefe four things.
1 4 The name given to the church; it is a city,
2. The owner and proprietor thereof; it is God; the
city of God,
3* The fad circumftanccs of the city here fuppofed,
while all is in confufion and commotion.
4. The gladdening provifion made for the city, amidft
all faddening circumftances of the inhabitants ; There is
a river ^ the ftreams H»hereof do make glad the city of God.
DocT- ** That the church, which is the city of God,
** hath the fweeteft grounds of encouragement, even
** in the faddeft times.'^
Thus, amidft all the confufions that encompaffed the
church here, we are informed, that Tbere is a river^ the
ftreams nuhereof do make glad the city of God.
The method we would lay down, f:jr the profecution
of this fubje£ly through divine affiftance, fliall be the
followingi
I. To fpeak of the city of God.
II. Shew what thefe fad times are, that puts the city
of God into confufion*
III. Speak of thefe fweet grounds of encouragement
that the church, or city of God, hath in thefe fad
times, imported in this river ^ the ftreams thereof do
make glad the city of Cod.
IV. Deduce inferences for the application.
I. To fpeak of the city of God- Many a great and
famous city hath been in the world* Tyrus was a ma^*
64 tVjrf Tidings Ser. ClX.
fiificent city; this was turned defolate by Alexander.
Nineveh was a great and populous city ; but now it
would puzzle a traveller to point out the place where it
v/as. Babylon was a great a city; but now, where is it?
It is called, Babylon the great ; but, with the fame
breath the angel cries, It is fallen. But this city of God
hath trampled upcjn the graves of many great and reniar-
kable cities, that had their beginnings feveral thoufand
years after it, '* Glorious things have been fpoken of
ihee, O city of God," Pfal. Ixxxvii. 3, And whence this
glory is derived, you fee in the latter claufe of the vcrfc,
where ray text lies, '' The holy things of the tabernacle
of the Molt High."
Here two tilings may be enquired, i. Why the church
of God is compared to a city. 2. Why it is called the
city of God.
1A1 Why is the church of God compared to a city?
1. A city is a place of fecurity. Tiiis was the end
why men built cities, to fecure themfelves from the e-
nemies that might attack them : fo this city of God is
of fuch fecurity and defence, that there is no flielter to
"be had elfe where, no place free from the incur Jions of
the devil, but this city, wherein his works are deflroycd,
and his fiery darts quenched. Cities ufe to have their
walls, and then watchmen upon their walls: even fo, this
city of God is a llrong city; '* Salvation doth God ap-
point for walls and bulwarks," Ifa. xxvi. i. And there
are watchmen upon thefe walls, that Ihall never hold
their peace, nor keep filence, Ifa. Ixii. 6. God hinifelf is
the force that defends it; and this makes it impregnable:
'' God is our refuge and llrength, a very prefent help ifl
trouble," Pfal. xlvi. i.
2. A city is a place of fociety, infoniuch, that what
one wants, another fupplies ; they have mutual fellow-
fliip one with another: fo in the church of Ghrift, there
is a fweet fociety and communion they have together.
The faints pray for one-another, comfort one-anolher,
when they meet together, as the apoftlc commands,
I Pet. iv. 8,9. " Above all things have fervent charity a-
mong yourfclves; for charity fhall cover the multitude of
fms. Ufe hofpitality one to another^ without grudging; «$
every
«:L.
in Sad Timet* 65
every man hath received the gift, even fb mJnifter one
to another, as good ftewards of the manifold grace of
God.'' Yea,
3. A city is a place of unity, that people may there*
in live together in peace and concord: fo, in the church
of CJod, there is a holy fraternity and agreement in
the truth, that fhould take place, otherwife it is a
Confpiracy againll heaven.— *A city is a fociety of men
that live and dwell together, united by one common
intereft t even fo is the church of Ood, namely, a fociety
of men united in one undivided intereft, Eph. iv. 4, 5*
" There is one body (whereof Chrift is the head), one
Lord, one faith, one baptifm, one advocate, one God
and Father of alL— Jerufalem is a city built compaftly
tog<jther.*'— A city is a fociety of men that live together*
under the fame common laws, fubjedl to one and the
fame government and fovereign power : fo it is with
the church of God ; it is a lovely fociety, having a rule
and governor, even Chrift himfelf, the eternal Son of
God, on whofe ftioulders the government lies. No crea-
ture can, without the moft palpable blafphemy, affumd
to himfelf this power over the church of God; " The
Lord is our Judge ; the Lord is our Lawgiver; the Lord
is our iCing; he will fave us. — ^Rev. xv. 3. Juft and
ffue are thy ways, thou King of faints.'' Chrift doth
enadl laws, and appoint governors in his houfe; " Obey
them that rule over you ; for they watch as they that
muft give ah account."
4» A city is a place of trade and traffic, where there
h buyiilg and felling; fo the city of God is a place of
liiefchandife. Here is the market of free grace; *' Ho^
every oii« that thirfteth, come ye to the waters, and he
that hath no money; come ye, buy and eat; yea, come,
luy wine and milk, without money and without price.'*
Btere is the Pearl of creat price expofed to fale; for the
iroCuritig of which, tne wife merchant doth fell all that
le hath. Here are all things neceffary for poor finnersj
iev. ill. 18. ** I counfel thee to buy of me gold tried in
be fir^, that Ihou mayft be rich; and eye-falve, that thou
hftyft fte;" And all is to be had freely ; '^Whofoever will,
fet ttlm Come, and taka of the watery ofclife ftwW,'^ ^<tt^
66 ' Glad Tidings Ser. CIX.
then is a place of trade and traffic : and if you trade the
right way, Sirs, in a fhort time, you may make a great
purchafs, and gr^w prodigioufly rich.
5. The church is compared to a city, becaufe it is
a place of freedtnn and liberty ; fuch as, freedcira from
the guilt of fin, the condemning wrath of God, the curfe
of the moral law ; from this prefent evil world, bondage
to Satan, and dominion of fin; from the evil of affli£lioas,
the lling of death, the victory of the grave and everlaft-
ing damnation ; as alfo freedom of accefs to God, and
yielding obedience unto him, not out of flavifl> fear,
but a child-like love and willing mind.
6. A city is a place of order and regularity ; it hath
its conftitutions and ordinances : and fuch is the city of
G id ; the conftitutions whereof, we think, are the ar-
ticles of the gracious covenant of redemption or grace;
fuch as, " I will take away the heart of fione, and give
an heart of flelh; I will write my law in their hearts;
I will be their God, and they fliall be my people ; I will
put my fear in their heart, that they fhall not depart
from my ftatutes.'* The city of God is not a lavvlcls
city :• for whereas the law of God to Adam had the ini-
preffij-n thereof defaced by corruption, it is here rellored
a.:::a!n by the tenor of the fecond covenant. — ^Again, it
bath its infl:itutions and ordinances: the King of the city
tells us every day, almoft, from his word, what fervice
be will have, and like wife the manner thereof; how the
affairs of this city fliall be adminittered, and by whom;
and we are not to be wife above what is written, nor to
be fnbjecl t'> the ordinrnces, traditions, inventions, and
doftrines of men, CA. ii. 20. — 23. — A city is a fociety
of perfons, into which we enter in a regular way. You
know it is the cuftoni of all cities, that ftrangers arc
admitted to the privileges and immunities of the city
by their burgefs-acl: fo there is a regular way by which j
we enter into the city of God. There is a door ; and |
fee what the door is, John x. 9. *' I am 'the door, fays
Chrift, by me, if any man enter in, he fliall be fave4f
and fhall go in and out, and find.paflure/' Whoever
enters into the vifible ^Jittrch, if they come not in bf
this door, they are not of the true citizens, or invifibk
church;
/;; Slid Times. 5/
church ; and therefore fliall not partake of the faving
privileges thereof.
7. A city is a place of reft, and commodious to Yivt
in; and thus it is oppofed to a vvildcrnefs, Pfalni cvii. 44
** They wandered in a wildcrnefs, in a folitary way;
they found no ciry to dwell in :" even fo, this city o^
God is the only place where fiilid reft is to be found,
Thefe that arc without the city, without the church,
they are in a wildernefs, in a folitary v/ay : there is
no reft nor f<^rid peace to any but thcie who are niadd
denizons of the city of God.
8. A city is a place of privilei^es, a privileged place:
fo the privileges even of the vifible church are many
and great, much more the invifible*
(i.) There are privileges of ihe church vifible; they
have the fnintain opened to them for fin and uncleannefs^
Zech. xiii. i. Grace proclaimed- to them, which Turki
and Pa rans have not ; '* Ho, every one that thirfteth^
come to the waters ; he that hath no money, let him
come, buy wine and milk, without money and without
price." — They have a right and title to God's covenant,
by virtue of a general adoption, fo as they may plead
the fame, and lay hold on eternal life, as given to them
in the gofpel,R;m.ix. 4. — i John v. 11. — They have this
right to God's covenant fealed, ratified, and confirmed
in baptifm ; therein God gives them the fure mercies of
David, Ads xiii. 34. ** The promife is to you and to your
children, and to all that are afar ofF, even to as many as
the Lord our God fhall call," A6ls ii. 39. To whom the
covenant belongs, and the promife ; to them belongs the
feal of the covenant of promife. — Hence alfo the door of
acccis to God, through Chrift, is open to them, and they
may come with freedom and boldnefs for mercy and grace
to help in time of need, Heb. iv. 16. — Again, they have,
by virtue of their general adoption, an intereft in many
fatherly aftsof pity towards them, as^children of thefamily;'
tho' in an outward fenfe,fuch asinftru£lion,C(5i*re6lion,and
r-eproof. God in(lru6ls them by his word, cbrrefls them
by his rod, reproves them by his fervants for their fecu-
irity, carnality, formality, unbelief, and whatever other
faults. G^d deals not fo kindly with the reft. — ^Again^
68 Glad Tidhi^s Ser* CIX.
when they go to the right or left hand, they hear d voice
behind them faying, '' This is the way, walk ye in it:"
they have the way of life and falvation pointed out to
them. — In a word, they have miniftefB,word,facraments,
ordinances ; many privileges that others watit. They
have officers in this fociety ; and, as all cities have a
right to chute their officers and magillrates • fo, furely,
the city of God hath a right to chufe its own oflfiders and
mitiiflers *: If they be robbed of this, they are fpoilcd
of their freedom, as burgeffes in the city of God.
(2.) The church invifible hath many great privileges
that belong to all the citizens of the city of God, and
that none have a right Unto, till they bectortie fellow-
citizens with the faints, and of the houfliold of God.-^
Many fpiritual privileges they have, fuch as thefe;
peace with the King, pardon and -reconciliation in the
blood of Ghrifl ; the Prince of peace is the Lord of the
city : they are all like their King that dwells in the midll
of the city, changed into the fame image. They are all
kings, " Kings and priefts unto their God," Rev. i. 7.
** The Lamb is the light of the place, ard they are light
in the Lord/* It refemblcs the city of the new Jerufa-
lem, no temple there butChrift, ho light there but Chrift;
*' The Lord fliall be thy everlafting light, and thy God
thy glory." — They have peace of conlcience, fanftifica-
tion, eternal life. — They have accefs to the King'3 tabic;
yea, they have the ear of their Prince without a tedignS ,
attendance at court, as it is in this world ; in Chrift wt
have boldnefs and accefs, with confidence, by theTfaith
©f him. — In a word, they have the privileges of an un-
doubted title to the city of the New Jerufalem above.-^
Every true citizen here hath letters of condufil from his
prince, and death and hell cannot flop the way; they b&Vt
their King's pafs, and therefore fliall go forward: they ttt
bleffed with all fpiritual Heffings in Chrift, Eph, i. 3.
9. A city is a place of pomp and fplendour, efpeciafly
a metropolis, or capital eity : there is a king, the court,
the throne : fo in the church, here is the King of kings,
his dwelling-place : here is the court, all believers tkit ;
attend upon him : here is the thfone of grace ;' and they
dilt
Sec this matter fct in aclcar Vtg\\t,V<A.V. i^%a<3i^,'iii»\\^^^v^y
in Sad Times* 69
that dwell in this city, have continual occafion of feeing
the King in his beauty.
10. A city is a place of pleafure and beaijtty, beyond
all villages and country-cottages ; fee what is faid of
-this city, the church of God, Ral. xlviil. z. "Beautiful
for fitu^tion, th? joy of the whole earth is mount Zion.'*
Here alfo are to be he^rd the fongs. of Zion 5 the joyful
(blind, through the filver truinpet qf the gofpel.
%dly, Why is the church called the city of God?
I anfwer, ^
1. It may be called t.be city of God, becau.Cb he dwdb
in it; God is in the midftof ber, fays tl]e verfe following
my text. The place where a man or woman dwells,
i^ called tKeir city ; fo the town of Bethany is called,
•"^ The city, or town of Mary and Martha :" fo this is the
oity of God, becaufe he hath fixed his refidence there ;
** The Lord hath chofen Zion: this is ray reii, here will
I flay:'* it is here the King of glory Keep5 his court;
it is the city of the great K^ng, Pfalni xlviii. 2.
2. It is called the city of God, becaufe he founded it,
and built it. This is the anfwec that is given to th^
pieflfengers of the nations. Tie Lord batb foumfed ^on^
Ifa- xiv. 32. He hath founded it in hi? eternal decree,
laid the foundation of it in the covenant of redemption ot
grace, and he hath built it on the founjjation of prophets.
and apoftles, Jefas Ghrift himfelf Ueing the chUf cornec-
ftone; and fo it may be called the city of Qod.
3.. It may be cajled the pity of GodU |;)ec^ufe it dc-
%ives all privileges a^d immunjtie.s froi^i him.. This city
hath its tnagnQliay or great tbingsy^ from him : all that it
does enjoy was purchased ^y the bbod of (ghrift, and
• c^me to the church by promif? thrgugh him, in whoip
all the promifes are Yea and Amep. Grace here, anji
• glory hereafter, all are derived from God, as the fruits
and effects of his free grjice : therefor? it may well be
• called the city of God^
4. It may bje called his city, becaufe he is the chief
,^ Ruler apd Governor in the cfty. He i^ the fupreme
\ ^Sovereign, that hath* the chief compi^pd pf it. IJe is the
^^J^gilbtor here. Here he publiflies his commands and .
Toy al orders; and his will call all U;ie citizeps to an accovxwt:.
E3 ^"^
yo Clad 7*i dings Ser, CIX.
of their obedience, for he will judge every man accord-
ing to his works.
5. It is his city ; becaufe it is his property. He not
pnly poffefles it, fv->undcd it, privileges it, and governs
it, but it is his own property ; it belongs to him, and
none other : he hath a manifold claim t'j it. He gave
^ being to all citizens of the city ; '' He made them,
^nd not they themfelves :" he made them as men, and
he made them as believers : he redeemed them by his
blot.'d. And,
6. He draws the rent of it. There is a revenue of
praife that he doth draw from them, more than all the
red of the world; ''This people have I farmed for myfelf,
and they fiiall iliew forth all my praife." — Upon all thefe
accounts the church may well be called the city of God.
n. The next General Head propofed was, To fhew
what are thefti fad times that put the city of God into
confufion. There are fad times with reference to the
church in general, and with reference to the people of
God in particular.
i/>, There are fon^e fad times with reference to the
church in general. As, ^
1. It is a fad time when God's difpenfations twards
his church and people feem to contrauitt his promife, to
contradiyl their prayers, and to contradict their hope
and expectation; to contradift thelrdefiresand vvrelHings:
when the knife of providence is, as it were, at the throat
, of Ifaac, at the throat of the pron;ife and hope of his
people.
2. It is a fad time when the church is opprefled by the
wicked, perfecuted for the fake of truth, and when the
buQi is burning, and all in a flame ; when he ihews his
people hard things, and makes them drink the wine of
aftonifliment, Pfalm Ix. 3. When the enemy breaks hi
pieces his people, and afRifls his heritage, Pfalm xciv,].
And when thefe aflliftions are continued, and enemiel^
make long their furrows, while, like plowers, they plo*
Vpon their back, Pfalm cxxix. 3.
3. It is a fad time when the Lord feems to difregari
the prayer and cry of his r>eople, and rather to be angry
at
in Sad Times* 71'
^ at them ; PfaL Ixxx. 4. '^ O Lord of hods, how long wilt
thou be angry at the prayer (;f thy people! Lam. iii. 8.
Wiiea 1 cry and fliout, he Ihutteth out my prayer." —
Sometimes he fcems inexorable, and will not grant the
fuit of his f[:>ecial favourites, when interceding in behalf
'of the church, even the fuit of a Noah, Daniel, and Jub,
the fuit of a Mofes and Samuel, &c.
4. It is a fad time in the city, when the Lord fufFers
enemies within or without doors, to over-run all his own
work, to pluck up the vine which his own right-hand
hath planted, Pfalm Ixxx. 8^, — 16. To caft fire into
tiie fanftuary, to pull down his carved work, as with
axes and hammers, Pfalm Ixxxiv. 4, 5, 6, 7. He that
runs may read, that this is the fad cafe of the church
in our day.
^. It is a fad time, when fin and error overflow all
their banks, and run in upon the city, and when Satan's
feat is in the midft of the city; Rev. ii. 13. ** I know thee
where thou dwelled, even whereSatan's leat is; and thou
haft them that hold the d;)£lrine of the NicJaitans, which
thing I hate.'* When in the church of Chrift there are
that hold the do6lrine'of Arians, Atheilts, Deifls ; the
ci(^£lrine of Arminians, Socinians, Pelagians, and the like.
Oh! but a finning time, wherein profanity abounds, and
a time of error in d jftrine is a fad time.
6. It is a fad time when faithful citizens and officers
are removed, and few or none left to fill their room ;
,v^hen woful apoftafy takes place ; when the courts of
the city are corrupted ; when feminaries of learning are
defiled ; ffnd pulpits and Sabbaths profaned ; when Re-
formation is hated, inllead of being revived ; and when
the Spirit is reilrained, and nothing but barrennefs of
the churches appear ; few or no real converts to be
feen. When there is both a fcarcity of faithful paftors,
and paucity of found profeflc)rs : when minifters are tinc-
tured with loofe principles, and lludy flouriftiing ha-
rangues, inftead of powerful, evangelical, applicatory
preaching: when faints-are become rare, Pfalm xii. 1.
Ifa. Ivii. I. Jer. v. i. Micah vii. 2.
2^/v, There are fad times with reference to the people
of God in particular,
E 4 ^A\.
7« Glad Tidings Ser. CIX.
1. It is a fad time with them, when the Lord hides
his face from them ; '' Thou didft hide thy face, and I
was troubled," Pfalm xxx. 7. When they are made
to cry QUI, *' How long wilt thou forget me ! how long
wilt thou hide thy face !*' Pfalm xiii. i.
2. It- is a fad time, when the X^rd contends with
them, and yet doth not tell them wherefore, as it was
with Job, when he faid, ** Shew me wherefore thou
contendeft with me,"
3. It is a fad time with them, when God is a terror
to them, and they are put to fay, ** Lord* be not a terror
xinto me, Jer, xvii. 17.— rWhile I fufFer thy terrors,
I am diftVafted."
4. It is a fad time with them, when they ar^ in dark-
nefs, when they walk in darknefs, and have no light,
Ifa. 1. iQ. When encompaffed with the darknefs of
fears and doubts, and fad apprehenfions,
5. It is a fad time with them, when grace conies un*
der a lamentable decay in their foul, and they are left
to pine away in their iniquity ; when inftead of tender-
nefs of heart, bardnefs of heart feizes them; Ifa, Ixiii. 17.
•* O Lord, why hall thou made us to err from thy ways?
and hardened our" heart from thy fear ?"
6. It is a fad time with them, when corruption pre*
vails, and when the flaves and ferv^nts come to ridi
upon horfes in their foul; and nothing to be heard but,
*^ O wretched man that I am ! who fbail deliver mc
from the body of this death ?**-^When temptations are
throng, and inward hellifh injeftions, tending to atheifm,
infidelity, blafphemy, and profanity, and many thorns in
the flefh buffeting them. — When nothing is left but
complaints of hardnefs, blindnefs, weaknefs, impotency,
treachery, failings, Ihort-comings, and the power of
Corruptions and temptations,
III. The Third General Head propofed was. To fpeak
of thefe fweet grounds of encouragement, thit the church
or city of God hath amidft thefe fad times, imported is
the River, the ftreams nabereof da make glad tbp city (f
Qad. tie re I ihall Ihew what is the river ; why God is
com*
in Sad Times* yj
compared to a river ; and touch ^t the nature of ibis
gladnefs.
i/t. What is the River that makes glad the city of God?
I anfwer, God himfelf is the river, ad in the fQllowiog
verfe, God is in the mldjt of ler.
1. God the Father is the river; Jer. ii. 13. " For my
people have committed two great evils ; they have for-
faken me^ the fountain of living waters, and hewed them
out cifterns, broken cifterns, that can hold no water."
2. God the Son is the river, the fountain of falvationj
Zech, xiii. x. " In that day, there ihall be a fountaia
opened to the houfe of David, and the inhabitants cf
Jeruf^lem, for fin and for uncleannefs.'*
3. God the Spirit is the river; John vii. 38. " He
that believeth on me, as the fcripture hath fa^d, out of
his belly ftiall flow rivers of living water.. — ^John iv. 14.
Whofoever drinketh the Abater that I fliall give him, Ihall
never third ; but the water that I ihall give him, fhall be .
in him awellof water fpringin^g up into everlafting lifc.^'
idly^ What are the ftreams of this river?
-4«/w. The perfeftions of God, the fulnefs of Chrift^
the operations of the Spirit ; and thefe running in the
channel of the covenant of promife.
1, The perfeftions of God, O! what ah ocean of
gladnefs and joy is here ? Here is wifdom, to direft ;
power, to proted; bolinefs, tofanftify; jullije, to.juftifyi
goodnefs, to pity ; and faithfulnefs, to make out all that
he hath faid. There is more ground of comfort in that
one word, / w/// h tby CQd, than there is in thoufands
of worlds. What can they want that have a God to go to?
Can they want water that have the ocean, or want light
that have the fun ? Befides this, God is a Spirit, infinite,
eternal, and unchangeable, in all thefe perfections. "Here
then is fpirituality, to make the gladnefs and happinefs
fuited to the nature of the foul : the more fpirilual the
gladnefs is, the more pure and pleafant. Here 1$
infinity, to make it boundlefs: here is eternity, to make
it endlefs : here is unchangeablenefs and immutability,
to make it fteady and immoveable.
2. The fulnefs of Chrift is another ftream of tho
river : his fulnefs of purchafe ; fulnefs of ,wif4om, .9$ &
74 01^^ Tidings Ser. CIX.
Prophet; righteoufnefs, as a Prieft; and power, as a
King; fulnefe of grace, as a Surety, to pay all our debts;
fuloefs of flvill, as a Phyfician, to heal all difeafes; and
Itilnefs of Ibre, as a treafury, for fupplying all wants :
*' Out of his fulnels have all we received, and grace
for gra^e,** Jc'hn i. i6. Col. i. 19. and ii. 9, 10.
3. The operatioh^, graces, and influences of the Spirit.
Here is atn^ther fource of pleafure and comfort : he is
the Comforter; and he gives fometimes ftrong c-mfolation.
Iti" all his various operati>ns, there are manifold confolar
tions ; and hence the Spirit's working is compared to
wind, for fanning and ilirring up the dormant graces,
SpQg iv. 16.; fometimes to water, for cleanfing the foul
heart, John iii. 5.; fometimes to fire, for warming the
Cold nearL', Mat. iii. 11.; and fometimes to oil^ for fof-
teniug the hard heart, Pfal. xlv. 7. i John ii. 27. This
is the wind that fills their fails, and forwards their voy.
age to the heavenly harb^mr : this is the well of water
that fprings up in them to everlafting life : this the fire
that makes their hearts burn within them : and^his is
the oil of j'jy that anoints the wheels of their fouls for
running their Chriflian race; the joy of the Lord is their
ftrength. And all running in the channel of the cove-
nant of promife; for we receive the Spirit, not by the
works of the law, but by the hearing of faith. 2 Sam^
xxiii. 5. *' Altho' my houfe be not fo with God, yet he
hath made with me an everlalUng covenant, ordered in
all things and fure: this is all my falvation, and all my
my defire. This is my comfort in my aflliftion, thy
word hath quickened me.'* One fcripture-promife is a
cordial beyond all riches, pleafures, and honours of a
world; thefe evanilh, but, " The word of the Lord en-
dureth for ever." What comfort can we find without
2 promife? And what can give forrow when God gives
a promife? Sicknefs, with a promife; is better than
health; poverty, with a promife, is better than riches; a
prifon, with a promife, is better than a palace ; bonds
'and confinement, with a promife, is better than liberty;
yea, death, with a promife, is better than life. All that
you have^ without a promife, you may lofe this night,
^n4 your fouls and hopes wilVv \\\ bux. o\\ \!cv^\. ^ou \^^ve^
in fa J Klines, 75
With a promife, you may be fure of It; yea, believer, you
may be vaftly more fure of thai which you have io a pro-
mire, than of that which you have in poffeffion: the com-
fort you have in p.'ffeilijn, is but the llream-Ci.nifort, that
may be cut off; but the comfort you have in promife, is
the fountain comfort, that cannot be cut cS: hence yoa
are called to live by faith, and not by fenfe. We may-
go thro' death rejoicing, with a promife of life in our
hand, while infidels ly down in the duft with defperationu
3^Ay, V/hy is God in Chrift, by the Spirit, running
jn the channel of the new covenant, compared to a ri-
ver ?
Answ. It may be upon account of thcfe qualities of
a river, the opennefs, plenty, powerfulnefs, purity, and
perpetu^y of a river.
1. Tifie opennefs and patency of a river. It is open,
patent,.- and common to all that pafs by ; fo is Goid ia
Chrift, \by the Spirit, ej^hibiting himfclf in the gofpel
difpenfation. No finner is excluded among maakindi:
*** Go preach the goi] el to every creature."
2. Rivers are profitable to f ime cities, both for navi-
gation and fortification.. Some rivers are profitable' for
commerce, traffic, and conveyance of rich commodities of
one kingdom to another : even fo tife Spirit of God«
that chryllal river of the waters of life, proceeding out
of the throne of God, and of the Lamb, is that by whiqii
we have commerce with heaven: therefore Chrift fays,
*' He fhall receive of mine, and lliall flicw it unto you.**
There is no trading to heaven, but by failing in this ri-
ver. The fliip of faith cannot fail but as fupported by
thefe waters of the fanftuary. — Some rivers are profita-
ble to cities, for fortification and firength: this river is
the ftrcngth of the city of God; *' Not by might, nor by
|X)wer, but by my Spirit, faith the Lord of hods, Ztch.
iv. 2. When the enemy comes in like a flood, it is the
Spirit of the Lord that lifts up a llandard." — Some ri-
vers are the fafety of the town that they environ: fo tlie
Lord is a place of broad rivers and ftreams, wherein g»eth
no galley with oars, nor gallantfhip pafleth thereby^ K^^
xxxiii. 2i» They that are thus env\Tox\ed^tv^tiA.'aRk\.^c«
the /lormmgs of men and devils. AtvdasXom^ xvi^w^^ocw
7$ Glad Tidings Ser, CIX.
up fhips of a great burden, fo this river bears up the
weight of the whole church and people of God, while
failing, like a fliip, along thefe waters.
3. Rivers have plenty of water. O! the infinite ful-
nefs of God, of God in Chrift ! O ! the plenitude of the
Spirit, that is in Chrift, for the behalf of the city of God!
** Out of his fulnefs we all receive, and grace for grace."
Here is all the fulnefs of tl^e Godhead. A veffel may foon
be emptied and drunk out; but this river is inexbauftibl^:
here is enough for men and angels to eternity.
4. Rivers are powerful, and run irrefiftibly ; tbey
cannot be driven back by the force of men : even fo
are the influences of the Spirit of God, when the pro^
mife is accompliflaed, Ifa. xliv. 3. " I will pour water
on the thirfty, and floods upon the dry ground.'* This
mighty flood makes its way through all oppofitioiis, and
forces them all down before it. What but this ftopt
Paul in his perfecuting career, and made him cry out^
** Lord, what wilt thou have me to do?'* O! a plentiful
effufion of the Spirit would throw down unbelief, a^theifm,,
enmity, carnality, and all carnal r^afonings.
5. Rivers are pure and purifying. A fwift ftreanx
walhes away all filth. They are more clear and favoury
than pools and Handing water. Where-ever this river
of the water of fife runs, it carries away all p(41ution.^
wafhesaway all corruption: in Rev* xxii. i. it is called
a pure river^ clear as cbryft^l *. What need of thi&
river to run through this generation, to purge i^t from
the pollution and corruption thereof ?
6. Rivers are perpetually running, never Hand (Rjtt,
but are always in motion. Thus God hath proraifed to
water his church invifible, and to water it every moment^
Ifa. xxvii.3. And Chrift fays, " He that believeth in me,
(hall never thirft,*' never be in total want. He fays," The
water that I fliall give him,lhall be in him a well of w&(er
fpringing up into everlafting life,'* John iv. 14. In a.
word, all earthly elementary water hath a beginning ;
but this river is from everlafting to everlafting, without
beginning and without ^nd. Other rivers are fed by
» By con fulling the Author's fermon on this text, Vol. VI. p. %yx»
tbe reader will &i\4 more on tbis fub}e£U
in Sad Times^ 77
ly^ritigs and fountains ; but the river, as 1 Jaid^ is God
himfelf,-and his gracious emanations : therefore, though
God hath provided a channel of gofpel-ordinances, to
Convey fome of the water of this river to us ; y^t this
imrtienfe river cannot be limited or circumfcribed, —
This river will run through the city of God for even
/^tbly. What is the nature of this gladnefs, that the
ftreams of this river afford to the city of God ?
Anjh). It is fuch as tranfcends all worldly pleafures: for^
1. It is real, folid, and fubftantial. Hence it is called^
yoy \infpeakabley end full of glory y i Pet. i. 8.; whereas
fenfual delights are flight, fleeting, full of w^ind and
vanity ; " Like the crackling of thorns under a pot, fo
is the laughter of fools," They are like Jonah's gourd,
God hath prepared a worm to deftroy them. Creature-
comforts, when a perfon promifcs moft in them, then
Si Worm eats them up, root and all. They are fuch
comforts, as that the wind can wither them, the water
can drown them, the fire can burn them, the moth caft
confume them, or the thief can fteal them, ficknefs caa
fmk them, or death can deftroy them ; fome worm or
other can eat them up : but the gladnefs and joy that
this river brings, is fo folid and fubftantial, that it caa
defy fire and water, Iftu 5:Uii. i, i. It can defy trouble
tind diftrefs, famine, nakednefs, peril and fword: it
can defy death, and life, and angels, principalities,
powers, Sec. Rom. viii. 38, 39.
^'' 1. This gladnefs is rational and well-grounded, not
founded upon miftake or fancy, bflt Warranted by the
promife and oath of God, the two immutable things, bjr
which it is impoffible for God to lye. iTone but a lying
devil, and an unbelieving heart, will call in cjueftioa
the foundation of their faith, hope, and comfort : but
the wicked rejoice in their own delufions ; it is only
ignorance and error they are beholden to for their mirth.
I have read of a certain weed, which njakes thcfe that
eat it to give up their lives laughing : fuch a weed do
the wicked of the world eat; it makes them go laughing
to hell, to which their xrarnal mirth faaflens them*
3. This gladnefs is fpiritual, pure, and holy. I^ vs.
* piece of Commanded duty,it&joice 6^erwi«rt* TVvst^;^'^-
^>ax^
7.8 Glad Tidings Ser. CIX.
fare of Wifdom^s ways are fure, anJ accompanied with
the holy fear of Gqd ; they walked in the fear of God,
and in the c:^>mforts of the Holy Gho!l, A6\s xix.3 1. They
are warranted by his command, and promoted by his
promife.; whereas the pleafures cf the ungodly are im-
pure, finf il, and forbidden pleafnres; '* There is no peace
faith my God, to tlic wicked:" he calleth them to weep-
ing and mourning, and renting of heart, Joel ii. 12, 1.3.
James v. 1,-^5. This gladnefs gives fpiritual and hcly
reft in the midil of trouble: '' h\ the nuiltitiide of my
thoughts within me, thy comforts delight my foul:'' it
gives relief from prefent fear of danger and diftrefs, and
from future fear of death and judgment; whereas thefe
fears will foon mar all vvorldly mirth. Thisgladnefs is
a purifying gladnefs. No man hateth fin fo much, as he
that tafteth of this joy; and he that rejoiceth moft, doth
alfo work righteoufnefs moft; '^ The joy of the* Lord is
his ftrength;*' whereas flefhly pleaHires are piitrifying
inft^iid of purifying. Oh! how littltJ of Gxl is in the
nxidft of mens hunting and hawking, dicing and carding,
drinking, dancing, ranting, and revelling ? How little of
heaven is in their mind ? The heart is thereby not only
putriSed, but .petrified, and hardened againll the word
and warnings of God; then it Is tiiat they are foolifh,
difobedient, deceived^ when they are ferving divers lulls
and pleafures. Tit. iii. 3. Such are unwilling foberly to
confider the things that concern their everlafting peace;
and 'hence f) frequently grow up to be llighters fend
fcorners of the means of falvation. This gladnefs is fed
and maintained by fpiritual, heavenly, and lofty things.
T-lie carnal man's pleafures are fed with trifles, like that
of cnild'-en playing with toys and trifles; but, O! this
fpiritual pleafure is maintained by the love of God, and
the hope of. the glory of God.
4. This gladnefs is lading, ye.a,, everlafting. Indeed,
the believer's joy in this world is often interrupted by
, the neighbourhood of the flelh, the prevalence .of fin,
and the hidings of Gc)d's face: yet flill he keeps their
comforts aliv.e, at leaft in the root, and will make them
fpring up as we nee4 th|;jra,^and are meet for them;
and they are joys that uo man can take from them, John
xvi.
in fad Times* jg
xvi. 2.2« Death cannot kill the believtr's joys ; the
grave cannot bury them ; millions of ages cannot end
them; *' God hath given us everlafting confolation, and
good hope thro' grace," 2 Theff. ii. 16, It is not a mu-
table good that the believer rejoices in, but in an im-
mutable good, an immutable C^jd, in the immutable
love of God, the immutable promife of the covenant,
•and in the hope of the kingdom that cannot be moved;
thefe are pleafuresfor evermore, Pfal. xvi, 11 • But car-
nal joy and gladnefs is of a flitirt duration; it cannot
fland before a ferious thought of death. How foolilh
are they that chufe the pleafures of fin, that are but for
a feafon ! Hcb. xi. 25.; the joy that will be quickly-
crowned in everlalling forrow ! If folly and ftupidiiy
were not predominant, it would be a wonder that un-
godly men can be merry, when their c6nfciencc tells
them, that they are not fure if they fhallflay. one hour
out of hell, and that they are fovving the feed of ever-
lafting forrow ; whereas the gladnefs waterea with the
ftreams of this river, is the feed of everlafting*^ joy. The
bones of thoufands ly in the church-yard, Jhat have h;^d
many a merry, wanton day ; but now what better are
they of it? Yea, how much worfe, that^tbey have lived
in finful pleafures, that are now turned to everlafting
flames ? Whereas thefe fpiritual confol^tions, that are
bred by the ftreams of this river, they carry all the dead
in Ghrift into the ocean of everlafting joy: " ^t his
right-hand are rivers of pleafures for evermore,'*
IV. The fourth head propofed was. To make applicar
tion of the fubjeO: : and this we fliall el&y in an ufe of
information, examination, and exhortation;
The firft ufe may be for information; and whati fay
here, fliall be according to the three heads I have been
infifting upon. • .
i/>. Is it fo, that the church of God is a city? Then
we mav infer,
I. That the church is an orderly fociety, and that there
is a form of government therein. There is a fettled form
of church-government, and Jefus Chrift is the Head
and Lord of it : neither dare any pref^me to alter it,
Bd Glad Tidhtgf Ser. CIX*
upon the highefl: peril. Chrift is the foundation of the
city ; •* And other foundation can no man lay, than
that which is laid.'*
2. If the church be a city, then it is the duty of all
the citizens to advance the common interell of the whole.
There is one common intereft, which they Ihould jointly
promote, namely, the glory of the founder of the city^
and their own eternal happinefs. Let us join together,
Sirs, in oppofing, by our prayers and endeavours, any
thing that may tend to tlie prejudice of the welfare of
the city.
3. If it be a city, then all the citizens ftiould love
one-another. Let us live. Sirs, in unity and peace,
unanimity and concord. Why, " A city divided againft
itfelf, cannot ftand. — ^O how pleafant a thing is it for
brethreti to dwell together in unity !'*
4. If it be a city, then thefe that go abput to difturb
the Comely order of this city, are to be looked upon as
fire-brands and incendiaries therein ; " Mark theft that
Caufe divi{ions,faysthe apollle,for they ferve not our Lord
Jefus Chrift, but their own belly; who, with good word?
and fair fpeeches, deceive the hearts of the fimple."
^eff. Who are thefe that caufe divifion, and difturb
the peace of the city ? Is it Elijah, that is the troublcr
of Ifrael? No; though he be called fo. Is it Micalah,
who Would not fun with the current of the -times, nor
join with the four hundred prophets that flattered the
king and court, but behoved to be fingular? No furely.
Nor is it Chrift and his apoftles, who were called the
men that turn the world up-fide-down ? No. Who
then are thefe that caufe divifions ? I love not to fpeak
in the clouds, ' I think,
(i.) Thefe who come not in by the gate of the city,
but climb up fome other way, wlwm the fcripture calleth
thieves and robbers, look like the difturbers of the peace
of the city.
(z.) Thefe who aiFume offices'in the city, from felfifli
ends, for a piece of bread, not for the good of the citjr;
not for feeding of the flock, but feeding themfelves;
who feek the fleece and not the flock.
(3.) Thefe who break dov\rn the walls of Ae city^ and
Uft
in Sad Times* 3 1
lift up ham mars and axes upon the carved work, ta
demolilh the doflrine, wgrfhip, difciplinej and govern*-
ment thereof.
(4.) Thefe who- wound the citizens: and, indeed,
many of tiie people of God, at this day, have occafion
to fay of the watchmen, ** They fraote me, they wounded
jne, they took away my v^il from me."
(5.) Thefe who are like Gallio, indifferent and eafy
whether the walls be broken down or not. We need
to be jealous in the caufe of Chrift and his churchy
what would have become of us, if Chrift had not been
zealous in our caufe? When, in the counfel of peace, it
cam^ to the vote. Save them or damn them ? if Chrift
had not voted, or if he had been a non liquet^ damnation
would have carried it : we Ihould therefore fee how
we do with his caufe.
(6.) Thefe who are wholly filent, when the city is in
danger; ** Ye that make mention of the Lord, keep not
fijence." What! Ihall all be hufhed,.even when the city
is in extreme danger ? This look; not like our Reforrnsj-
tion-days, wherein there were adls of Affembly for fu-
fpending and depofing miniders whofpoke not to thefitua-
tion of the times f. We may allude to Efther, to whom
Mordecai faid, " If thou altogether hold thy peace at this
time, then ftiall there enlargement and deliverance arife
from another way, but thou and thy father's houfe fliall
* See AA of the General AflTembly 1596, revived by the AflTembly at GUf-
gow, 1638, ami the Aft of AflTembly 1646, Scff. to. And particularly the
A&. of the Affembly at Edinburgh, Augufl 3d, 1648. Seff. 26. wherein, inter
A I.I A, " They appoint and ordaip, that every miniller do, by the word of
** wifdom, apply his daftrine fairhfolly againft the public fins and corrupri-
•* ons of ihefe times ;— that fuch perfons as (hall be found not applying their
" do<51rine to corruptions, which is the paftDr<'jl gift, but cold and wanting of
" fpiritual zeal, flatterers, and diflembling of public fins, ^nJ-efpecially of
*' great perfonages, fhali be cenfured according to the degree of their faults ;
" that fileace or ambiguou) (peaking, be timely cenfured ; that if any be found
*' too fparing, general, or ambiguous in the forefaid applications and reproofs,
" that they be fliarply rebuked, dealt with, and warned to amend, under the
" pain of Sufpeniion from their rainiflry by the Prelbytery or Synod ; but
•' if there be any who neglcd or omit fuch applications or reproofs, and con-
" ilnue in fuch negligence, after admoniiiou and dealing wiiji tliem, they
" are to t^e cited ; and, after due trial of thf offence, to be Depoled, for
** being pleafers of men, rather than tliie fervants of Chrift > for giving them-
" fclvcs to a detcliable indifFciency or neutrality in the caufe of God ; and fof
" defrauding the fouls of pcoplr j yea, for being guilty of the bloo<) of (bub^
'• in not giving them wartung/*
Vox. VJJ. tF N»
82 Glad Tiding f Ser. CIX.
be deftfoyed; and whoknoweth, whether thou art come
to the kingdom for fiich a time as this?" Either iv. 14,
zdly^ Is the church the city of God ? Then hence
fee,
1. That God hath the abfolute ordering and difpofal
of all the concerns of this city. He is the Head and
Governor of it himfelf, it being his own property. It is
the height of arrogance for any mortal, to take upon
them to be fupreme head of it. He needs no colleague
lor the vaflnefs of his dominions, no regent in his
minority, nor viceroy in his abfence.
2. If it be the city of God, then none have any power,
without his warrant, to make laws in his city, and ap-
p:>int things without him. The civil laws of men, and
the laws of the city of God, do Hand upon feparate
foundations ; and when the laws of men do clafli with
the privileges and immunities of the church, it is a
manifeft encroachment upon, and contempt of the royal
preroc;ative of the founder of the city. The church is
the city of the living G«)d.
3. If the church be the city of G »d, hence we infer,
That the church is a very honourable Afciety; ** Beauti-
ful fir fituation, the joy and gl'^ry pf the whole earth is
mount Zion, the city of the great King." Indeed, they
are contemned by the mod part of the world ; but yet
they are the excellent ones of the earth, all glorious
within, and Ihall be more glorious one day, when every
one c)f tliem fliall fhine as the ftars in the firmament of
glory. They have an honourable Governor, honourable
privileges ; '* AVhy do ye leap, ye high mountains ?
Tliis is the hill where God defires to dwell."
4. If it be the city of G. d, then h is the fafeft city.
Why, " God is known in her palaces for a refuge."
It is the city of God, It is fenced with the wtfdoin,
.power, and other attributes of God. It is a ftrong city;
for, '' As the mountains are round about Jerufalem,fo the
Lord is round about his people, from henceforth, even for
ever." It cannot be ftraitened without, for weaknefs and
wantoffecurity; nor within, for fear of want of food; "The
place of thy defence ftiall be the munition of rocks: bread
ihall be given thee, and thy water fhall be fure."
in .fad Tinies. • 8 j
5. is the church the city of God ? Then We may*
infer the perpetuity thereof. If it be the city of God|
it (hall never be totally ruined. The greateft cities
have been, brought to ruin and defolation ; Jamfeges
ubi, Troja fait. But this is firmly eltabliflied, that the-
gates of hell lliall not prevail againft it : *' God is in
the midil of her, flie Ihill n -t be moved.'*
6. If it be the city of God, then we fee what fllould
be the temper of all the citizens ; furely we ought to
imitate him whofti city it is, to be holy as he is holy*
We fllould feek to be like the Governor of the city ;
** Be ye perfeft, as your heavenly Father is j^erfeft.''
3^//y, Hath the city of God, the church of God fweet
grounds of encouragement amidll all the confufions in
the world ? Then hence we may infer^
1. That it is not the ruin of the church to uhdergo.
external confufion and affliction. When human fences
are gone, we are not to let our confidence and hope
go ; for the church hath no dependence on the crea-
ture. There is ftill ground of encouragement in God^
on whom it depends. It falls out that the ftate of the
invifible church is bed, when the ftate of the vifible
church is worft. Lacedaemon was always a gainer by
its wars. It is faid of the tribe of Levi, that they got
. no inheritance with their brethren ; for the Lord was
their inheritance. Really it was no lofs to them ; for,
if they had another inheritance^ perhaps they w^uld
have had no ftiare in God.
2. Hence fee, what is the duty of the people of God^
undci' the confufions and commotions of our day* Be net
difcouraged; '' Ye are come to mount Zion, to the city of
the living God:" and. There is a river ^ the ftr earns v}kere^
of do make glad tke city of God. O what encouragement
and comfort have fome martyts had, in embracirig the
.very flames ! Vincentius fpoke in thefe terms* " Rage,
." fays he, and do the wortl that the fpirit of raali^ynity
*< can. fet thee on work to do ; thou flialt fee God's
*' Spirit llrengthen the tormented, more than the devil
- •' can do the tormentor.'* I remember another joyful
martyr had thefe triumphant dying words^ '-'- \x. \^ \sviX.
** a fmajl matter^ f^ys he, to die once ior Q\t\&.\ \>xi^.^
84 Glad Tidings Ser. CIX.
*' if it might poffibly be, I could wifli to die a thoufand
" deaths for him." O what gladnefs and triumph hath
filled the hearts of the people of God, not only in the
profpeft of danger, but in the profpedt of death ! And
all the matter is, Tbere is a river that makes glad the
city of God.
3. If there be a river that makes glad the city of God,
then let the citizens be afraid of doing that which may-
divert the ftreams of this river from their fouls. Beware
of fm, which may provoke God to turn away, and alter
the channel of the ftreams; and then you ftiall have for-
row inftead of gladnefs. Do not tempt him to withdraw
the fenfe of his favour.
The fecond ufe of the doftrine may be for examinati-
on. If you be a true citizen, you will not only have the
burgefs-ticket, baptifm, (many arc like honorary bur-
geffes, that get a burgefs-ticket, and perhaps never fee
the city again, nor are concerned about the welfare
thereof;) but try what you know,
1. Of the avenue of the city, the avenue that leads to
it; I mean, conviftion andhumilialion, Johnxvi. 8. The
Spirit convinces, partly by opening the law, both in its
fpirituality, as reaching the heart. Mat. v. 28. ; and in
its feverity, as pronouncing a curfe againft fin, Glal,, iii.
10.; partly by opening our fm, as a tranfgreffion of the
law, and an expofinr: to the curfe and wrath threatened.
- — The Spirit humbles as a Spirit of bondage, which im-
ports parJy an apj^rehenfion of our prefent evil< finful
condition, as a bafe condition, a depraved, enflaved,
danj?:erous, weary condition; and partly an expeflatioB
of future evil. The man is troubled for what he hath
done ajrainft God, and for what God may juftly doa-
gainfthim.
2. What do you know of the gate or door of the city;
I mean, converfion ? Here the Spirit opens the. door,
partly by cpening the. gofpel, and the ftrong grounds rfl
faith and hope in gofpel -offers, anfwering doubts and I
fears from former iniquity, or prefent unworthincfsanill
unfitnefs; thefe the Spirit inwardly anfwers, partly Iff
opening the heart and oveTCoimtv^vx^^xid. A.\^.\K\iigitooc|
in Sad Times* 85
towards Ghrill, fo as it is united to him by faith, love,
defire, delight. Thus the dead foul is raifed to life^
and now the man is converted,
(i.) From his own righteoufnefs to reliance upon the
Lord our righteoufnefs. Men naturally depend upon a
rightebufnels of their own \ fomcthing wrought by them,
or in thciK, ia the ground of their hope and confidence.
Some trull to ihis, that they are good Chriftians ; Lme
to this, tlVat they are good Protellants; fome that they
have a good luiiieii mind and meaning ; fome that they
do this and the other good duty ; fome that they are
good neighbours^ and wrong no-Uidy ; fome that they
are zealous for a good caufe, and are always on the bett
fide ; fome that they have good afttclions and enlarge-
ments at times ; they get a tear flied in hearing, and
yoy in hearing, \2^c. Mvery one lays ftrefs upon one
thing or another. But evangelical converfion brings a
man off from thefe bottoms, and from all confidence in
the flefh,
(2.) This converfion free^s men from all their fins anjl
idols, reckoning all nothing to the pearl of great pi-ice.
The man not only confefles fiii, but forfakes \i\ not only
forfakes it, but is grieved for it; not only grieves for it,
but hates it; not only hatei^ it, but purfue^. it to death, '
and feeks the utter ruin of it, faying, O to have fin cru-
cified ! O to be avenged on thefe Philiftincs ! not only
for my two eyes that they ha^ve put out, not only for the
hurt they have doue to me, but for the.difhjonour and
indignities they do ynto God,
3^. Have you any acquaintance with the ftrects of the
city ? particularly thefe two great ftreets wherein the
citizens walk, tr/z. obedience to the commanding will
of God, and fubmiiEon to his difpofiiig wilL
(i.) A man, by obedieace to the commanding will of
G:xl, difputes not any.of liis commands, but approves of
his whole wilU difapproves of himfelf for want of con-
formity to him. He is difpleafed with himfelf, faying,
** Oh I wretched man that I am!" He hath a fecret
.approbation and fatisfaftion with himfelf, when he finds
.conformity thereunto wrought :., he is pleafed with this^
as evidential of his intereft ia Cht\R?s T\^\&o\xltv^^'s»,
F3 "^V^vv
86 Glad Tidings Ser. CIX.
When he finds himfclf brought under the power of ho-
linefs, and delivered from the power of fin, then he is
bell pleafed with hi . felf, who is walking along the ftrcet
of obedience to the commanding will of God,
(2,) The other ftreetof the city is fubmiffion to God's
difp-ling will : and they that know what it is to walk
along this, are brought to a fubmiffion to the providence
of God, The man that cannot walk here, he is dif-
pleafed with every pr(;vidence, faying, ** Why doth
^« God faffer thefe confufions in the world ? Why dolh
*' he fuffer fm to be in me, and in the world ? Why
^* doth not a holy God take courfe with his enemies
♦' on a fudden ? Why am not I redrefled inftantly of
^* my grievances ? Why are not my prayers inftantly
^* beard ?" The man cannot wait God's leifure, nor
Gild's time, but limits the holy One of Ifrael, and re-
pines at ^vtry difpenfation : but now, when he is
brouglit to be a true citizen, and acquaint with the
ftreets of the city, he is ready to fay, Alas ! I am
alhamed of my felf, and my unbelief, and my hellifh
pride, and all my heart-r.ifings againft the divine will.
N )W he defires to fay» *^ Lord, what wilt thou have nie
*' to do ? What wilt thou have me to fuffer ? Let me
*' do what thou pleafeft, provided thou helped me ; let
*' me fuffer what thou pleafeft, provided thou upholdeft
*' me ; I vvill put a blank in the Lord's hand. Let me
*' be reproached, if he fee that good for me ; let me be
** poor, let me be trampled under foot: yea, if he fee it
*' meet fometimes to hide his face, to keep me empty,
^* and deny me thefe fvvcet influence? that I would gladly
.♦* have at all times ; if it be for his glory and my good,
*' that thefe be denied, let him even take ibe govern-
*' ment, and rule the reins as lie pleafeth ; let me not
♦' affedl the dominion : let him take his own way of
5* dieting me, and keeping me from hand to mouth.
** I know he will not ftarve me, but defigns my good
** in all things; *' He is a God of judgment, and bleffed
*' are all they that wait for him.'* How unpleafant
'^* were his providences of this fnrt once a-day to rac!
^* But now he hath brought me to know the ftreets of
'^ the city."
4. Are
in Sad Times. 87
4. Are you acquainted with the temple of the city ?
*' 1 favv no temple there, but the Lord G(/d ahiiighty, and
the Lamb are in the raidll of it.'* What acquaintance
have you with the temple ? and with looking again and
again to his holy temple in all your llraits ? *' They
looked to him, and were enlightened, and their faces
were not alhamed." — Are you acquaint with the trade
of the city ; trading with heaven, living upon Chrift,
and his fulnefs ? Do you endeavour tofupport the walls
of the city, the dodlrine, worfliip, dilcipline, and govern-
ment of God's houfe ? Are you feeking (he good of
the city and citizens ? ^* If I f >rget thee, O Jerufalem,
let my right hand forget her cunning."
5. If you be a true citizen, then you will have fome-
what of the difpofition of, and conformity v the lieavenly
Jer.ufalem ; for, *' Ye are come to mount Zion, the city
of the living God, the heavenly Jcrufalem, and to an
innumerable company of angels, t^* the general affembly
and church f:f the firlhborn,. which are written in hea-
ven," Heb.xii, 22. The church militant and triumphant
are but one houfe; the one the lower, the other the upper
room. — In that city there is pcrfe»St vifi.)n; they fee him
as he is. Now, what begun conformity have you to that ?
What views have you got of Chrifl:?— In that city there
is full fruition. Now, what conf )rmity have you to that?
What fellowfliip with the Father andS-n ? — In that city
there is perfedl likenefs to Chrifl. What have ycu of
this ? Beholding his glory, are you changed? What holi-
nefshave you? or what lamentation over your unholinefs,
and longings after it ! — In that city there is perfeft joy.
What have you of the be<^innings hereof, by yt^ur fharing
of the river that makes glad the city of God ? What drops
of divine joy (Irengthen you at times? Though frequently
you have forrow, yet Chrifl fays, '' I will fee you again,
and your hearts fliall rejoice." Do you find his vifiting
you again and again, giving fome joy ? I fpeak not of
the raeafure, but of the reality ^ f the thing.
6. Try if y( a be a citizen of this city, by the love
which you bear t » fellow-citizens. This is a clear con-
.^equence from the union that is between the members
of his compacted body : and though fon:e coin is lefs
F 4 'Ocv'^xv
88 Glad Tidings Ser. CIX.
than otfiercoin, yet, if it bear the image of Gaefar,' it
fliould pafs. If we fee the iraa^re of Chrift, we ftiould
love it, though there be fome fuiall differences. Some
have a greater, and fome a Icfs degree. ** By this we
know that we are paffed from death to life, becaufe w«
love the brethren.''
7. If you be among the inhabitants of the city of
God, then you are diilinguilhed.from the reft of the
world in your garb, your language, your zeal.-^-^-You
are dillinguifhed in your garb ; you are, in fome re-
fpedls, all glorious within, cloathed with the imputed
and implanted righteoufnefs of Chrift. — You will be dif-
tinguiflied in your language ; you will love to fpeak of
Zion's King, afid the privileges of the city ; and have
forgotten the language of Aflidod: the curfed fwearer,
and the perfon that Ipves not to fpeak, or hear concern*
ing the city of God, he does not look like an inhabi-
tant of it. — You will be diftinguiflied alfo as to yoflr
zeal, if you be a citizen ; the concerns of the city will
ly near your heart : and the zeal you have thereto, will
even be like to eat you up.
The laft ufe we Ihall make of the doarine fliall be
for exhortation : and this fliall be tendered to three forts
of perf ;n3. 1 . To thefe that are not citizens of this city
of God. 2. To thefe that are citizens. Aiid, 3. To
iill in genera],
i/>, To thefe that are not citizens of this city of God.
It will not make you a citizen that you dwell in the city,
pro/efs to be a citizen, or be taken for a citizen. O
ftudy to be citizens of this city of God! And to enforce
this exhortation, confider,
1. The great confufions and commotions that are incur
day : The earth is like to be removed, and the mountains
call into the midft of the fea; the waters are roaring, and
the mountains Ihaking: the heathen raging, and the peo-
ple imagining a vain thipg: there are many fecrct and
open plots againil the L:>rd and his Anointed.
2. Confider that, notwithftanding of all the confufi-
'rfns and diforders in the world, there is appearance kl
greater, if the Lord do not prevent, becaufe of dnr
fruit-
in Sad Tinnes^ %f
ffDitlelffntfB under the gofpcl: drcjadfui fccurity, and many
other tokens of the Lord's anger, portending great con*
fufion; and what will you do, if you have fiot inteireft ia
this city, where aione there is fafety and f)eace?
3^ Cot)fider the mifery of ttefe who are withcvitthe
city : the fuburbs is a dangerous poll in time of war';^
for they are lure to be confumed, cither by the citizens
or enemies. Though you be belide the ark in a profef-
fion of religion^ yet you may periih as certainly as thefe
that are an hundred 'miles from iu And if- you ibali
NOT efcape who negledl this great falvalion, by refttf-
i«g to go into the city, w^hat iKriU become of thefe
who pull down the walls of this city, as many arc
doing at this cjay ? ** God will render Tengeance to his
enemies."
4. Gonfider the happinefs.of thefe that are true citi*
zens of this city: they are freed from fin, freed from
Satan, freed from the law^ freed from death, freed from
hell, freed from trouble, or bleffed with reft in the
niidft of lit ; for, in tlie greateff comtiiotions in the
world, there is a river ^ the Jireamt ^bereafd$ make ghti
the city of God,
Now, if you afk^ What you fliall do to be citizeas ?
We anfwer, That there are ttone born free of this city.
All thefe that are born under tire external privileges of
it, have not a right to the fpecial privileges that belong
to the citizens thereof : but if you would become citi-
zens,
(i.) You niuft be torn again; it is not your ftatunal
.generation, but fpiritual regeneration that will make ytm
free in this city ; " Of Ziou it fhail be faid. This matt
and that man was born in her."
(2.) You murt leave all other cities ; you muft leave
the world, and the pollutions thereof ; you muft come
out of Sodom, Tyre, Babylon, Jerufalem, which are
in bondage, and come to mount Zion ; we liiuft kaVc
all and come to the city of God, to the Lord Jefos
Chrill ; break off your fociety with fin and Saltan;
your covenant with hell muft be broken, your agreement
with death muft be difanulied, and you muft go to the
fociety of the godly, howevermeanly you think of them
fO Glad Tidings Seb. CIX.
BOW r " Depart from the tents of wicked men : Gome
out from among them, my people, and be ye feparate,
faith the Lord."
(j.) Study to get your burgcfs ticket fecured; ** Give
all diligence to make your calling and elcclion .fure:"
and if you have this in your hand, you may go thro' the
wildernefs with gladnefs, whatever difficulties may be in
the way, faying> with Habakkuk, *' Altho* the fig-tree
Ihall not bljffi»m, neither (hall fruit be in the vine; — yet
will I rejoice in the Lord, I will joy in the God of my
falvati:>ri.'*
(4.) Acquaint yourfelves with the laws. of the city; I
mean, tiie I'criptures f truth; ** He hath given his ila-
tutcs to Jacob, and his telliraonics to Ifrat^:*' therefore,
*' Scarcii the fcriptures ; for in them ye think ye have
everlailing life, and thefe are they which teftify of me."
(5.) YiU raut accept of the grant of freedom and li-
berty that Ciirift oflfers to you ; he offers to make you
all free men in this city; and, *' If the Son make you
free, you (hall be freC indeed.'* Accept of the Lord Jefus
Chrill, and all his fulnefs, freely ; fay, Even fo, I take
him as he is offered in the gofpel.
(6.) You mull take the oath of the city. Here is an
oath, Sirs, that you may freely take. Some infnaring
oaths in our day arc unfuitable to, and inconfiftent with
the corporation of this holy city : but I can freely oflfer
and tender you the oatli of this city of God; enter into
a covenant with him under the influences of grace, ** An
cvferlalling covenant never to be forgotten:" fwear in the
name of the Lord, fwear by the help of his grace, and
fwear in the flrength of Jehovah, that you will i3e for
him, and not for another: take an oath of abjuration a-
gainft all your enemies, fin, Satan, and the world, that
pretend a right to the throne of your heart : take an oath
of allegiance to the Son of God, to give him the king-
dom, and yield him the obedience. His right to the
crown is unqueftionable.
The main exhortation and advice I offer to you is, to
come to the King of the city, the mighty King, take on
with him; Look to him as able to fave to the uttermofl:,
w^JstcvGr powedixl objeSlions ly iu the way. — ^Are you
in Sad Times. 91
under the power of death? Behold, he is the refurrcftion
and the life; the God that quickens the dead, and^callsr
things that arc not, as tho' they were. — Are you under
the power of daiknefs ? Behold, he is the light of the
world; and enlighteneth every one that cometh into the
world. — Are you under the pouer of unbelief? Look to
him as the Author of Faith. He is able to fave to the
uttermolt all tha't ccnie to God by him, as the way and
as the Leader. — Are you under the power of heart-hard-
nefs ? Ycti O Sirs, defpair not; help is nigh at hanrf:
he can, of thefe Hones, raife up children to Abraham.
Put work in his hand, that hath faid, *' I will take away
the heart of Hone." — Whatever is the plague, here is
the cure. O ftout-hearted Atheill! this mighty grace
can conquer yuu. •
^dly. We next tender our exhortation to thefe who
are citizens : and my advice to you is,
1. That you wear the livery of this city, and that is
holinefs. Let it appear to the world, that yc are citi*
zens by your.h'.ly walk.
2. See that ye fpeak of the language of the city, not
the language of Allidod ; let your converfation difcover
your being citizens of Zion.
3. See that ye bear burdens in the city. Bfe content to
bear the common burden, the crofs of Chrill; ** If any
man will be my difciple, let him deny himfelf, and take
up his crofs and follow me.'* Endeavour to bear down
errors and herefies by your prayers and endeavours.
4. See that ye love the corporation, and be ready to
put forth yourlelf for the good of the city: " Pray for the
peace of Jerufalem; they fliall profper that love her.'*
5. See that ye be fubjeft to the government of the city,
the llatutes of the church, fo far, apd no further than
they are agreeable to, and fet down in the fcriptures of
truth; *' Follow peace with all men, and holinefs, with-
out which no njan (hall fee the Lord.:" peace,. grounded
upon truth and holinefs, is the chief ftatute of the city:
Buy the truth at any rate, and fell it not, even for peace
itfelf.
6. See that ye be diligent in following .the trade and
calling of this city. Aftivity in our fpiritual trade will
gz Clad Tidings Ser. CIX.
witnefs, that you are true citizens of this city; and it is
tlie daily trade thereof to be waiting at the door of the
city, waiting at Wifdom's doorpofts, and coming boldly
to the throne of grace, and living by faith on the Son of
God. Think much of this, that ye are free men in the
city, and reckon much upon the privileges that you en-
jpy, particularly that God Ihould write uponyouthe name
of the city of your God, Which is the new Jerufalera,
which Cometh down out of heaven from your God, and
write upon you his new name, Rev. iii. 12. Likewife
reckon yourlelves dead indeed unt^j fin, and reckon your-
lelves righteous in Ghrill. It is true humility, not only
to acknowledge your natural mifcry ayd finfulnefs, but
alfo to acknowledge your fpiritual privileges and mer-
cies that you enjoy in Chrift. Again,
7. Are you citizens ? Then make daily ufe of the
river that makes glad the city of God. Be glad and
rejoice in the L')rd, whatever fad cafe or circumftance
you are in. *' O ! fay you, is there any ground of
" joy afid gladneis for me, when I find myfelf fcorched
*' with the wrath of God, ready to burn me up ?*' Yea,
let faith run to the river, and you will find that the
ftreaais thereof have a cooling and quenching virtue. We
joy in God through Jefus Chrift, by whom we have re-
ceived the atonement, and are faved from wrath through
him. — ** O ! is there any ground of gladnefs when I
" find nothin;^ but pollution and filthineis taking place
" in me?'* Yea, let faith run to the river, and you will
find it hath a cleanfing virtue, to take away all polhuioni
" The blood of Ghrill cleanfeth from all fin. I will fprin-
kle clean water upon you, and ye fliall be clean; from all
your filthinefs,and from all your idols will Icleanfe you."
— -*' O! is there any ground of gladnefs, when I am all
" wounds and bruifes, all over-run with difeafes and
" maladies?" Yea, let faith run to the river, and you
will find the ftreams thereof have a healing virtue. Here
are the healing waters of the fandluary; J am the Lord
■that bcaletb tbee.-^'''' O! is there any ground of joy and
'** gladnefs, when I find myfelf dead in fin, having a
" dead heart, a dead frame, nothing but the image of
" death about me V\ Yea, let faith run to the river,
and
in Sad Times. gj
and you will find the ftreams thereof have a quickening
virtue ; Ezek, xlvii. 9. '* Everything fliall live whither
the river cometh: it is the water of life ; he that believ-
eth in me, tho' he were daad, yet Ihall he live." — *' O !
** what ground of gladnefs, when my heart is fo hard
" and ftupid like a rock, harder than an adamant ?'*
Yea, let faith run" to the river, and you will find the wa-
ter hath a foftening virtue; " God can, out of ftones, raifc
up children to Abraham," and take away the heart of
flone, melt the adamant. — ** O! what ground of glad*
" nefs, when I find no fruit, nothing but the curfe of
" barrennefs upon me?" Why, let faith run to the ri-
ver; the ftreams are^of a frudlifying virtue, and you fliall
be like a tree planted by the rivers of water, bringing
forth her fruit in its feafon. — ** O! is there any ground
*' of joy when I find my ftrength gone, and that I have
** no powe.r for any duty? I am not able to move, nor to
** look up." Yea, let faith run to the river; you will find
the ftreams thereof have a ftrengthening v\rtue: you ihall
be ftrengthened by the Spirit in the inner man, and when
you are weak, you fhall then be ftrong; Pf. lxxxiv.5,6,
'* Bleffed is the man whofe ftrength is in thee; while the
rain filleth the pools, they go from ftrength to ftrength,
till they appear before this Lord in Zion." — " O! is
'* there any ground of joy or gladnefs for me, wlien I
*' find I cannot receive any confolation, when I am juft in
" the pic of trouble, and in the depth of defpondency r"
Yea, let faith run to the river, and you v^ill find the
ftreams thereof have a refreftiing virtue, a reftoring vir-
tue to reftore your foul. The ftreams arc of a gladden-,
ing quality: whatever be the ground of fadnefs, here is
everlafting ground of gladnefs : Ti?€re is a river^ the
ftreams ^xjbereof do make glad the city of God.
^dly^ I would drop a few words to all in general. Let
me exhort you to come and drink at the ftreams of thir.
river, running in the channel of the covenant of promife.
Hera is a ftream of grace for every one of you; a ftreani
of quickening grace, for the dead fmner ; pardoning
grace, for the guilty finner ; purifying grace, for the
filthy ; healing grace, for the dlfeafed ; and drawinsf
grace, for the bac^wanrd. A& /ivers ly open to all paf-
94 G^^''^ Tidings Ser. CIX.
fengers, fo this river lies open to all poor finriers. It is
not a fountain fealed, but the fountain opened that we
proclaim among you; " Wholoever will, let him come.'*'
As all may drink at a river, and drink their fill, and it
never be miffed, fo it is here ; come with your empty
veffels, ye that have nothing, no wit, no grace, no
ftrength, no righteoufnefs,Ghrill hatli enough for himfelf^
and enough for you ; '*Let him that is athirll corae: — Ho,
every one that thirtieth;" that is, every one that needs
a drink ; ho, every one that is ignorant, you need a
drink of teaching and enlightening grace; Chrift is a
Prophet to give that to you : ho, every one that i^
j3;uilty, you need a drink of pardoning grace, and
Chrill is a Priell to give that to you : ho, every one
that is under the power and dominion of fin and
Satan, Chrift is a King to give liberating grace to
you.
It is the firft invitation to come to Jefus that you have
got by our hand, and in all probability it will be the
laft ; and it may be now or never : Ihall this offer then
be flighted ? Say not you will not be welcome ; O !
try it : yea, he will be glad of you, and rej )ice in you,
whatever you have hitherto been : and what is Chrift
faying ? O come without delay : come to me, what-
ever you have been : you that have been a drunkard,
you that have been a fwearer, you that have been a
whoremonger or adulterer, you that have been a Sab-*
bath-breakef, you that have been an incarnate devil,
here is a Saviour come to fave you from your fins, an
incarnate God come to fave incarnate devils. O ! here
is a myftery of love, that he is content to take a finncr
at the clofe of his days, and even when he hath l^en
giving the flower of his time to his id )ls, and the ftrength
of his heart unto vanity. O ! the myllery of the love
of Chrift, that he is content to take you at the laft, and
at the worft; to taTce you when your idols have forfak-
en you, and when you can do no better. O ! come to
the river; ** Whofoever will, let him come.." Why come
you here, if you come not to Chrift ? May I fay, '' What
came ye out to the wildernefs to fee, or to hear ?" Many
have come to fatisfy theiir curio^iy., Va fe^ ^jc^d hear
in fad Times* 95
two ftrangers*; is that all? Wo is rae! you have feen
nothing, if you have not got a fight of Chritt in this
gofpel: you have heard nothing, if you have not heard
the voice of Chrift. Some will go away, perhaps, pleaf-
ed with the fermons they have heard; but, O Sirs, what
a matter of moon-ihine is that? Are we come this length
only to pleafe your ears ? I think we have loft our er-
rand, if we have win no heart to Chrift here : we think
we have loft all our pains, if we have not win a foul to
Chrift here, nor made the favour of his name more known:
but if henceforth fome ftranger to- Chrift be fet a feek-
ing of him, fame.enemies be made friends, fome mock-
ers be turned to mourners, fome gracelefs perfons, an4
families among you, were turned to praying ones, and
praying perfons were turned to wreftling ones ; if thefe
that have only a form of prayer, and a form of godlinefs^
were turned to the power of godlinefs; if defpifers of
Chrift, and of the gofpel, were turned to believers in
Chrift, and followers of the Lamb, we fliould thipk our
pains well beftowed, and our travel well recompenfed,
fho' it had been a hundred miles farther.
May thefe that are ftrangers and aliens to the common-
wealth of Ifrael, become true citizens of the city of God;
and may all the citizens take home this text with them,
and rejoice in this firm word of God, that though the
world ftiould run into confufion and diforder ; though
matters ftiould appear never fo difmal and defperate,
though the enemies of the church, the people, the city of
God, whether they be within, or without the walls,
fliould roar like the ocean, and go to the utmoft bounds
of fury, yet, Tbere is a river ^ the Jtr earns thereof do make
^lad the city of God.
* The Rev. Mr, Fisher, late miniftcr at Glafgow, accorrpanie^ our
Author in this embafly to the South, and preached on thefe words^
Their rock is not as our JRocA, enemies tbemfelves bdng judges* It was
the iirft lime they bad been in thefe bounds preaching.
SERMON
i 9& )
SERMON ex.
The Giving Love of CHRIST, and the Receiving
Property of Faith.*
Gal. il. id.
/ am criicijied with Cbrift: nevertbelefs 1 Uve ; yet not /,
iuf Cbrift livetb in fne: and the life vfbicb J mvf livt
in tbeflejh^ I live by tbe faitb of tbe Son of G$dy w*«
hved wtf, and gave bimfelffitt me»
n^ HIS text is like a ftately tree, with To many
-*- branches. We may call it a tree of life, and a
tree of love. You will find life is the heart of the tree,
and love is the root of it. The life of Chrift is the heart,
and the love of Chrift is the root of the tree. There is
a wonderful fence about this tree; it feems to be fenced
about, as it were, with death, the death of Chrift, whioh
wc are about to commemorate. The text begins and
ends with it, as that which infures to the believer both'
this life and this love. How is the believer infured of
this life of Chrift? Why, fays he, I am crucified noitb
Cbrift t nevertbelefs I Uve ; yet not /, but Cbrift livetb
in me: and tbe life "which I no'co live in tbe ficjh^^ I live by
tbe faitb of tbe Son of God. — And how is he infured and
affured of this love of Chrift? Why, He loved me^ and
gave bimfelf for me*
* This fubje^l was handled in four fcrmons, preached on iacraiQcntfi}
occafioDs. The firfl was ^jrcached at Stirling, on the preparation-day,
before the facrament there, July 14th, 1739. The fecond was preach-
ed immediately before the adion, July 15th. The third was delivered
at Kinclaven, July 30tlu The fourth at Burnt -iiland, Anguft 13th, all
in the forefaid year.
o, if
Tbe giving Love of Cbrift^ &c. 97
O ! if we could by faith afcend up all the branches
of this tree! The higher we climb, we will find it always
the better and the fweeter.
The firft branch of the text is, / am crucified noitb
Chrtft. Why, may one fay, the evangelifts tell tis but
of two malefadlors that wer« crucified with Gbrill, and
Paul was none of them ; nay, by this time he was at
the feet of Gamaliel, and not at the foot of the crofs on
mount Calvary ; and, had he been there, he would ra-
ther have helped to crucify him, than yielded to have
been crucified with him ; for fonie time after this, we
find him helping to ftone the firft martyr, Stephen, by
confenting to his death; and helping to crucify Chrift in
his members, and perfecutingthera; which made Chrift
/ay to him, as he was riding furioufly againft them to
Damafcus, *' Saul, Saul, why perfecuteft thou me ?"
How then could Paul be faid to be crucified with Chrift?
This I fpoke to formerly*; and therefore fliall now on-
ly add thefe two confideraiions.
I. That Chrift, on the crofs, was not a private, but
9 public }:>erfon, reprefenting all his peopte : fo that,
when he died and fufFered, we died and fufFered in him.
As the firft Adam did not fin only for himfelf, but for
all his natural feed, that ftiould come of him by ordina-
ry generation ; fo the fccond Adam did not die for him-
felf at all, but for all his ^eed.
2./ThQre is a real, fpiritual, and indiflolvable union
between Chrift and all his people that believe in him;
infomuch, that his being crucified, is the fame as if they
had been crucified in their perfon.
The fecond branch of the test is, Nevertbelefs I live.
It IS not an annihilation of being, but a renovation and
reformation of my former being. Though I be cruci-,
fied and dead, yet 1 live a new life. I am not What I
was, nor whofe I was, nor where I W9d. I am not
what I was; I am not Saul the perfecutor, but Paul the
believer, the profeflbr, the preacher. I am not whofe
I was ; I was Satan's, but now I am Chrift's. I am not
* What the Autlior delivered on this, aai ibno qf tlve follo^vtng
^^lauTca of this verle, w«s n^vtr pubJiHied.
Vol. VIL +Cv- ^"tvfi^^
98 The giving Love of Cbrift, and SER.GXr
where I was ; I am living in another world, breathing
in another air : / live.
The third branch is, Tet not I. Not // Who then?
Why, what folemn contradictions are here? I am em-
cificd and dead:' then there is an end; for, death is the
end of all. Nay, but hear him again, Nevertbelefs I
live. AViiy, this is a fliort death that isfo foon reftored
to life : or, is he at one and the fame time both dead
and alive ? Yes, Paul is dead, and Paul lives : / live.
It is not, / was crucified and d ad^ but / am crucified
moitb Co rift ; I am dead, and yet I am living; andjye^
not I: here is another contradiftion, or paradox, not of
^^K^f'^^fi but by the 1-fe of ano^tber. N;^ foul can animate
this body but my own ; yet neither f >ul n!>r body can
live but by Gid. Thus doth he annihilate himfelf,
that he may magnify his Mailer, and that Chrill may
be nil in all : and fo the
Fonrtb branch of the text is, Cbrift livetb in me,
Chrill: is the root and fountain of all fpiritual life, hav-
inc; it fo fupcrabundant in himfelf, that he conveys it to
all l)i3 members. Chrill is faid to live in the believer
by virtue of the fpiritual union, whereby he and they
are one Spirit. The foul d(;th not more properly live
in the body, than he doth quicken both foul and bndy.
Chrill is the Sun of rigbteoufnefs to the foul: his abfcnce
leaves us dead; his prefence revives us; and happy he
that can fay, Cbrift livetb in me.
The fiftb branch is, Tbe life that I now live in the
flejb^ I live by tbe faitb of tbe Son 6f God. I live^ and
live in tbcfiejl>, ISty fiejh he means not the corruption of
nature; for to that he was dead, when crucified with
Chrill, but the mortal body. It is one thing to live in
the fle(li» another to live to the flefh, or after the fiefli. j
Paul did not lead fuch a life as be did before ; for that
was to the flefh; his life now is but in the flefh. In the
former Hate he was dead while he lived; but now Im
alive, fays he. What a mercy were it, if all here couM
fay, Tbey live^ before they go hence, and ceafe living?
It is never too foon t> begin to live. But what fort of
a life is it ? / live:, fays he. By tbe faitb of tbe Son ofGoi
Here is life, Hive; he v/as very fure of it; for he had find
Jt
the receiving Property of Faith* 60 ■
it before, / live ; yet not /, bat Cbrift livetb in me ; and
here again, / live. Well, here is tha means of thJa
life, I live by faitb^ by the fditb of the Son of God.
We live primarily and properly by Chrift, as the body^
by the foul ; but mediately and inllrumentally by faith, .
as by the fpirits which are the bonds of foul and b^dy :
He that batb tbe Son bath life ; he that hath faith hatli
the Son.
Here further is the defignation given to this faith.
It is called. The faith of tbe Son of God. It is fo deno-
minated, becaufe, i. He is tl>e revealer of it. Neither
nature nor the law could open the door of faith; '' Grade
and truth came by Jefus Chrilt, Jjhn i. ty, i8. — No man
hath feen God at any time; the only begotten Son, which
is in the bofom of the Father, he hath declared him.'*
2. He is the approver and favourer of faith. There is
nothing mt>re acceptable to him. When he finds it ftrong
in any man or woman, he.is' ready to fay, O man, ** O
woman, great is thy faith; be it to thee even asthouwilt."
3. He is the Author of faith : he is both the feeker and
the giver, of it ; Faith is tbe gift of God: and he that calls
us to believe, he only works it in us. 4. He is the in-
creafer of it ;. therefore the difciples pray, Lord^ increafe
our faith. He.that gives it, gives the increafc of it. 5. He
is the Fiuifher of faith ; both the founder and finilher,
Heb. xii. 2. He that begins this good work, he perfefts.
the work of faith with power. 6. He is the objedl of faith.
Faithdefiresto know nothing butChrift and him crucified.
On thefe accounts it may be called the faith of tbe Son
of God: where again you have the' objeft of faith deferib-
ed from Jiis glorious perfon ; he is the Son of God, a
perfon of quality, and of fuch quality as to be equal with
God the Father; *' Higher than the higheft; without be-
ginning and without end; the faithful Witnefs; thePrince
of the kings of the earth; the Alpha and Omega; the be-
ginning and the end; which was, and which is, and which
is to come; the Almighty: he who hath on hisvefture and
.on his thigh this name written, King of kiftgs, and Lord
of lords." And then the Qbje6l of faith is defcribed from
his works; Jle loved ine^ and gave.himfelf for me /which \s^
Th^fxtb branch of the text. The ^Y^oftXe \v?v.^^ \w
G 2 ^^^'^•
loa The givhtg Love of Cbrijt^ and Ser. CX.
the preceding words, challenged Chrift for his own ; /
d)\% crucified Hiiitb Cin/ty and / live/ yet net /» but drift
liveth in me; in me. We ingroiica utTu IC ..lUllcJfj as
if he were his own, and no man's elfe. And tbe life I
live is by tke faith of tbe Son ofGod^ who is like^ifcminej
for, He loved me^ and gave bimfelf for me. It is the tio-
ble art of faith to challenge Chrift for its own, and that
with an / and a me^ as if none elfe were concerned but
itfelf. And hence this whole verfe is made up of fo many
Vs and me'*s ; " I am crucified with Chrift, neverthelefs
I live : yet not I but Chrift; Chrift lives in me : and the
life I live is by faith of the Son of God, who loved me, and
gave hirafelf for me;'* a fliort fentenc«; but the whole
fcripture, and all evangelical comfort is conceived in it,
as if the apoftle had ftudied to wrap up all the words in
one word ; in which two ineftimable jewels are to be
found, t/2. Chrift's love and Cbrift's gift; He loved me^
and gave bimfelf for me. Glorious Lover f the Son of
God! Gracious aft I He loved! And, ftrange objecii
whom he loved! Me, unlovely me! But, how did he
evidence his love ? Even by the gift he gave- What
did he give? Himfelf. For whom? for me, unworthy
me J Every Word hath weight, and evpry aft of faith
hath a Me in the bofom of it ; Cbrift livetb in me ; be
loved UTy and gave bimfelf for me.
It is this laft branch at prefent, I intend to fpeak upotii
having formerly fpoke to thefe preceding ones. What
I propofe, at the time, is only, firft, fome explication;
and then fome application of the words.
I. For explication of the words, we may obferve thefe
\ two things; firft, Chrift's love, He loved me / ^nd tbcM
the proof of it, He gave bimfelf for me.
jft. In the words obferve his love. He lo^e'd'm*
Where you may confider thefe three things, viz. the
lover, ^he aft, and the objeft.
I. The I/)ver, or the pcrfon loving, in the pronoQd
He; O ploilous Lover! The Son of God! He loved tit>
A perfon of ly) mean quality. Love is grateful to ns
from any perfon: bat the greater and worthier the pcr-
fos
the receiving Property of Faith. loi
fon is, the dearer and more grateful muft his love be to
us. But, who fo great as He, who is the S(;n of God ;
higher than the higheil: of equal dignity and greatnefs
with his eternal Father; the Kkig eternal and immortal;
without beginning and without end; the firft begotten
from the dead; the Prince of the kings of the earth; he
who is Alpha and Omega, the beginning and the end;
which is, and which was, and which is to come, the Al*^
mighty: he that hath upon his vefture and his thigh
this name written, " King of kings, and Lord of lords,**
Rev. xix. i6« This is the Lover, and his'love muft, of
neceflity, be greater tiian other love; for he himfelf is
the greatell of all. The quality of the perfon doth com^
mend his exceeding great love. O ! who is he ! Who
is this l-over, that coraeth from Edora, with dyed gar*
ments from Bozrah? This that is glorious in his apparel^
travelling in the greatnefs of his ftrength? Who is this
King of glory? who but God manifelled in the flefii, anA
whole going forth was of old, from evcrlafting, who is
the true God, and eternal life ? He is the omniprefent
God, who hath prom^fed his gracious powerful prefencfc
in thefe ordinances, faying, **Lo, I am with you." Hfe
is the omnifcient God, faying, *' I am he that fearcheth
the heart and trieth the reins." He is the omnipotent
God, *' That created th^e heavens' and the earth," and
who is able to fave and to damn to the uttermoft. O!
who is he, that Arians dare blafpheme him, and deny
his neceffary exillence, who is the fame God with the
Father; ** I and my Father are one ?" O ! *' Who can
declare his generation," who is the only begotten of the
Father, and whofe name is Jehovah our righteoufnefs ;
whofe name is, I am that I am ; whofe name is, Imma*
'.*iucl, Qod with us? — Here is the perfon loving.
2. Here is the a6t. He i^oved: and be loved^ becaufs
be loved. There is no other reafon of his love, but hia
love : Jacob have I loved : this is all the reafon. Love
in God, is God himfelf loving; and therefore it muft-
have all the qualities that belong to the nature of God ;
God is a Spirit, infinite, eternal and unchangeable: there-
fore his love muft be a pure and fpiritual love, an infi-
nite and boundlefs love, eternal and unchangeable love.
G3 He
101 The giving Love cf CL fifty and . Ser. GX.
ffe loved: O! this afl: is glori'^us like himfelf. His love
mull be aninfinitelywile love; for, he is wifdom: a power-
ful love, able jto bring about all his.lovelydefigns, that infi-
nite wifdom contrives. It mult be an infinitely holy love;
love accompanied with holinefs, love accompanied with
jultice, love accompanied with goodnefs and truth. He is
an infinitely true and faithful Lover, and herice, WJbom be
lovef^ be loves to the end. — As his bve is accompanied
>vith all divine perfections, fo with all loving oflSces: as
a Prophet, his love is teaching love, inftrufting love,
enlightening, dire£ling„counfelling, and conducting love,
^^s a Prieft, his love is juftifying and pardoning love;
reconciling, peace-making and accepting love. As a
King, his love is foul-conquering, fin-fubduing love.
As a Shepherd, his love is leading and feeding love. As
.a Surety, his love is debt- paying love. As a Store-houfc,
Jiis love is fupplying loye. As he is a Doer, his love
is aftive love. As a Sufferer, it is paffive love. —
His love is accompanied with all loving relations : as
a Father, it is pitying love ; as a Hufband, it is che-
fifliing loye. As a Phyfician, it is healing love. As
p Friend, it is helping love. As an Advocate, it is plead-
ing and interceding love. As a Mediator between God
and man, it is interpofing love. r— His love is alfo fuited
to his nature, as he is God-man : as God, there is divi-
nity in it ; it is divine love :. and as man, tliere is huma-
liity in it ; it is a humane and a natural love. And as
God-man in one perfon, his love muft be a divinely-hu-
mane, and humanely-divine love. The a£t is in the
practerit tenfe, He loved: when did his love commence
and bep;in ? Indeed, it is as ancient as from eternity,
and as lading, as to eternity. He loved in the counfel
of peace, and it may be called a confulting love about
pur falvation, before the world began. He loved in the
trahfadtion between the Father and him, and then it was
an undertaking love. He loved in the publication of
this merciful defign immediately after the fall; and tlierc
we fee it a promifing love. He loved in the manifefla-
tion of himfelf in our nature, to accomplilh the promife,
?and there we fee it a performing love. O! but this aft, bt
hvedf hath many yvopderis in it! But this will the better
appear,
the receiving property of Faith. 103
appear, if we confider the objedl of his love, or the perfon,
whom he Ir^ved. This is tiie
Third word in the text. He loved me ; Me^ that am
fo wicked, fo wretched, fo unworthy ! O ! that every
one here were, by faith putting in their Me ; He loved
me.; J/c, fays Paul, that was a blafphemer ; me, that
was a perfecuter; me, that was injurious; nie, that was
a vile mifcreant ! O ! that lie lh('ukl love fuch miferable
me^s as we are ; fo unworthy of his love, fo unlike to
his love ; and in whom he found greater reafon to hate
than to lovel That God fliould love the glorious an-
gels, is no wonder; for they "are meffengers and mini-
ilers executing his pleafure, Pfalm ciii. 20. That he
Ih'juld love good men or faints, is not llrange ; becanfe
they love him, and can fay to him, " O thou, whom my
foul loveth," S >ng i. 6. Yea, that he Ihould love the
fenfelefs, inanimate creatures, whether in the heaven
above us, or, in the earth about us, is not ftrange ; for,
Che fun, raoon, and ftars run their courfe; they Hand ftili,
or go forward, as he commands them ; yea, *' The fire»
hail, fnow, and vap mr, and ftormy wind fulfil his word/'
Pfalm cxlviii. 8. But to love us, that were enemies,
trait>rs, rebels, and run away prodigals, and pnifligatc
finners ; He loved me, guilty me^ filthy w^, weak me^
wicked me: O! How does God commend his love? and
commend it to the higheft degree of mercy, Vw hen it is
extended to thefe that are in the lowell pit of fin and
mifery, Rom. v, 8. *\G.d commendeth his love to us,
in that while we were yet finners, Ghrill died for us ;"
while we were yet enemies and outcalls, lying in our
blood : a rare commendation indeed, ver- 10. ** While
we were enemies, we were reconciled toGod by the death
cf his Stjn," To love fuel) was an unexpected and un-
paralleled, but U mod merciful love- He that wanted
nothing, loved us, that had nothing, and worfe than no-
thing. O the wondersof his love! that the Kingof heaven
iliouldlovewretchedearth; that eternity (hfjuldlovedeath;
and, that immortality fliould love dull and allies; yea,
that infinite holinefs Ihould love fuch as were a mafs of fin!
He Jirft loved xiSy I John iv. 19. not only when we could
■ oot love him, but alfo afterward, when w9;^wou'ld not We
G 4 ' ■' \\VKV.
104 Tie giving Love of Cbrift^ and S£R. CX,
him. If a man had the tongues of men and angels,he could
not exprefs this love, wherewith this great niajeftjr, the
Son of God, loved fuch mifery, the fons of men ; and
wherewith he loved me, fays Paul ; and wherewith he
loved me, may you fay.
But, Oh ! there is the difficulty, fay you, I cannot
win tu put in that me, and fay. He ioved me. Indeed it
is no wonder, if many here cannot fay it, if they have
not learned the language by which it is faid : I mud
tell you, it is not the language of earth, but the langu-
age of heaven. Rev. i. 5. ^^ He loved us, and wafhed us
fmm our fins in bis own blood:" and fo here is the lan-
guage of heaven upon earth. He loved mey and gave bim-
felffor nie* But, why can you not fpeak this language?
Why, becaufe it cannot be fpoken right, but by the
mouth of faith. It is not the language of fenfe, nor of un-
belief, but the language of faith ; Tbe life I now livcj fays
the apoftle here, iV 6y the faitb of tbe Son of God^ wbo
loved me. The faith, by which he lived, was the faith
by which he fpoke this language : now, if the Spirit of
faitb mix in with the hearing, and the grace of faitb be
given in any lively aft of it this day, it will coft faith but
a word, to fay. He loved me.
Quest. But, what ground hath faith for this lan-
guage?
Answ. The ground is in the general word of grace,
from which faith draws the particular inference. The
word fays. He came to fave finners; he loved finners; he
loved enemies; he loved rebels, and gave himfelf for them.
Unbelief, indeed, will put in its objeftion, faying,
** Well, but did he love them all ? Did he die for
them all ? Did he eleft them all ? Perhaps, you wjas
never defigned to {hare of his love." — *' Away, fays
faith, away with thefe ncedlefs difputes of the devil,
and of unbelief: my life and falvation is at the ftake;
1 have no time to lofe. Let thefe that have no need of
a Saviour, ftay, and debate thefe matters with the de-
vil, and tlieir unbelieving hearts. I have prefent ufe
for this Saviour, for my prefent and future falvatioo;
and I fee he is come to fave fmners, and that is my
nanie.
the receiving Property of Faitb* 1^5
name. He loved enemies; that is my name. He loved
rebels, and received gifts for the rebellious; that is osy
name. I fee, the |^alkr calls rae ; he invites me by
tny name ; and therefore, in fpite of unbelief, in fpite
of the devil, in fpite of my fin and guilt, I will venture
to fay, upon the credit of his word, He loved tne; even
guilty me, filthy me." Here is the language of faitb^
He loved me^ and that when I was in the worft circum-
fiances. The cafe (lands with us, as widi Ezekier^
v/retched infant, Ezek. xvi. 2, We have an Amorile
for our father, and a Htttite for our mother. We are
born and conceived in fin, all foul, and full of corf uptioxw
and there is nothing in us to allure him to love us, but
rather to provoke hira to loath us. What moved him to
love us? ^' Thoufands of angels Hand about him; and ten
thoufand times ten thoufand miniiler unto him." Tho'
we had been good and upright, he needed us not ; but^
being bad and vile, whence arifes this love? Our wages
is death, his gift is life. We had mifery from our pa*
rents, and have been parents for our own great mifery:
a fit obje£t for fo great a God to look upon. He loved
me; 1 was miferable in thraldom to fin and Satan : but
he hath ranfomed me. I was a captive to the power of
hell, and juftise was inraged againft me : but he hatji
fatisfied his own juftice for me. And this brings to the
proof of this lovo, which is contained in the fecond part
of the text,
SERMON CXI.
Gal. li. 20.
The life which I live in the flejb^ Hive by the faith of tb^
Son of Godjf who loved tfie^ and gave bimfclf for me-
[The fecond Sermon on this Text.]
TH E fecond thing in the text is, He gave himfelf
for me. And indeed, what comfort is it to hear,
that he loved us, and not to underftand, whereia? W\s>j^
here it is, He gave himfelf for xAtx wVi^t^ ^'gim w«>}
Hl^3(t^
r
lo6 The s^tvins Love of Cbrift, and Ser. CXL
word amplifies his exceeding love: here is a marvellous
adl, it is a giving, intimating, tiie freeneft of the un-
dertaking; a marvellous Giver, the Son of God; a
marvellous gift, He gave himsllf; he could give no
greater, no better thing: a marvellous objedl! for whom?
for me,
I. We may obferve the Giver, or the glorious perfon
giving. As, I faid, the quality of the Lover magnifies
the love, fo the quality ot the giver magnifies the gift.
And the worthinefs and excellency of the perlbn will
appear, if you confider him, as a man; '* He took on our
nature,'^ and here even in its loweft degree. It is a
wonder, that man Ihould give himfelf for man ; for,
fcarcely for a righteous man will one die, Rom. v. 7.
But, this man gave himfelf for the unrighte«jus.— Con-
fider him again as a good man, an innocent man. Pilate
was obliged to (Avn, what his wile faid, that he was a
jull man; and God the Father owns him to be his
righteous Servant. It was this righteous One, that gave
liimfelf.' — Confider him again, ^s a great man, royally
defcended from the -ancient patriarchs, and kings of Ju-
dah, the true born King of the Jews, as Pilate ftiles
him, and could not, would not alter it. The leaft part
of his difgrace had been too much for one of meaner
dcfcent : yet this man, this good man, this great man
gave himfelf to the greatell calumnies and cruelties for
us.^Yea but further, confider him as more than ai man;
^ot only the greateft of men, but greater than the greatell,
fairer than the faireft; * Fairer than the children of men;*
for he was the Son of God, as the centurion acknowleges
him, even when hanging upon the crofs; " Truly this
was the Son of God;'^ this man was the great God, our
Saviour, Tit. ii. 13. ; the great God, who gave himfelf
for us, &c. It is true, it is faid, the Father gave him,
John iii. 16. *' God fo loved the world, that he gave his
only begotten Son, &c. : and he fpared him not, but de-
livered him up for us all," Rom. viii. 32. But, we fee,
what Chrift fays, John v. 18. " Whatfoever the Father
doth, the fame things doth the Son.'* The love theft, of
the Fatlier, in giving his Son, doth not extenuate, but
i^mplify the riches of Chrift's metoy^viVio ^Ko cave him*
«5.
the receiving Property of Faith. 107
felf for us, Gal. i. 4. and, according to the Father's will,
*^ Became obedient unto deaths even the death of ihc
crofs." Here then is a depth beyond founding, that
fuch a great one gave hinifeif. lierc, all tongues may-
be dumb, and admiration may feal up our lipsf
2. Obferve the aftion of giving; He^/zve: he was not
compelled to die; but, ** He gavehimfelf; Hay down my
lile for my Iheep," John x. 18. He that alone gives life
to us, gave up his life for us. This giving imports the
voluntarinefs and freenefs of the adlion: He gave hira-
felf freely ; for, what is freer than a gift ? He did not
fell himfelf, nor fet himfelf, nor let himfclf, nor lend hira-
felf, but he ^^t;^ himfelf : it fhew& his kind difpofition.
He gave himfelf willingly; not conftrainedly, but vclun*
tarily. No hand could cut that flone fn-m the quarry of
heaven: no violence could pull hini fn-m the b«'f m of the
Father; nay, * But he came leaping upon the mountains,'
Song ii. 8. He came finging and faying, ""Lo, Lcorac!
I delight to do thy will, O my God," Pfal. xl. 8. Hcb.
X. 5, 6, 7. There was no neccffity lying upon him, but
the neccffity of love ; and of a loving paftion with his
Father: and when it came to the pufh, " Peter, fays he^.
put bp thy fword; I will let none fight for me, otherwifie
I could command legions of angels to appear this mo-
ment on my fide: but I came to give my life a ranfom
for many, and I am refolved to go on with my work ;
therefore, I will not fuffer an angel from heaven to move
from his poll on my behalf; nor ftiall any man on earth
hinder me from this work." O! what a free giver was
here? But a fingle word from him foundered the forces
that were fent againft him ; when he but faid, / am be^
they retired and fell backward: and, by a fingle word,
he could have Ihot them dead, as with an arrow of om*
iiipotency; but, O! be was a free agent.
2. What gave he ? or, wJ>om gave he ? even himfelfl
—What did he give? not corruptible things, fuch as fiU
ver and gold: no; all the treafures of the world cannot
deliver one foul; Not tbe blood of bulls and of goats ^ Heb.
ix. 12. All thefe legal facrifices were but dumb figns of
this tragedy; the mere figure of this donation. — ^il^xxJci^
merit or tpediatiop oi men, or favul^ • tvo\ l^ivtkX.^ c^tv
lo8 The giving Love of Cbrifty ani Ser. CXI,
earth are fmners, and have no more oil than will ferve
their own lamps ; but none to fpare. Saints in heaven
receive a palm in their hand for themfelves, but they
have none to give again. — What gave he I Not any-
glorious angel : heboid he puts no truft in thefe fervants
of his ; he charges them with comparative and poflible
folly : " The heavens are not clean in his fight." The
bleffed angels are not fit to mediate between finite offen-
ders, and an infinite Judge ; nor can they be touched with
the feeling of our infirmities, as he that aifumed ourna-
ture, and was in all points tempted, as we are, yet with-
out fin, Heb. iv, i j. Well, when no gift in earth ot
heaven could be available. He gave himfelf; and that in
relpetl: of his perlbn and his palfitin.
(i.) He gave himfelf, in refpeCl of his perfon. He
gave himfelf wholly, his whole perfon, while, as God,
he fatisfied ; and, as man, he fuifered ; and, as God-
man, he favedt and hence, God is faid to redeem his
church with his own blood, A£ts xx. 28. And men are
faid to have crucified the L')rd of glory, i Cor. ii. 8.
— He gave himfelf alone, without a partner or co-ad-
jfefant; for, " Of the people there was none with him,**
Ifa. Ixiii. 3. ** He trode the wine-prefs alone.'* None
bore any part of the burden with him. v
(2.) He gave himfelf in refpeft of his paffion and fuf-
fering. '* He gave himfelf a facrifice to fatisfy divine
juftice, Eph. V. 2. He gave himfelf a ranfom, i Tim. ii.
6. And a ranfom for many. Mat. xx. 28. He gave
himfelf an offering; his foul an offering for fin, Ifa. liii.
JO. I Pet. iii. 10. Heb. ix. 15. He gave himfelf a pro-
pitiation,*' Rom. iii. 25. not only, that juftice might be
fatisfied in punifliment, but glorified in pardoning fin.
He gave himfelf an atonement, that he might joy in
God thro' Ghrill, by whom we receive the atonement,
Rom. V. II. All thefe are different expreflSions of his
fufferings, pointing out the main end and defign of his
death, to be fin, to be a curfe for us, that we might be
made the righteoufnefs of God thro' him. And he that
thus gives himfelf /or us, he in due time, gives himfelf
to us, with all his purchafe, all his riches, all his fulnefs
of grace and glory; and for this end, he gave himfelf:
O won-
the receiving Proper fy 9tf Faitb. ioc>
O wonderful gift ! He gave himfelf I Greater is the work
of redemption, than that of creation: there he was a
Giver; but here he is the Gift.
4. For whom did he give himfelf? For me, fays Pau?^
in his own name; and for us, fays Paul, in our name, Gal.
i. 4*; and for us. Tit. ii. 14. " Who gave himfelf for
us, that he might redeem us from all iniquity. He gave
himfelf to uhe, death;" for whom? not for himfdf, Dan.
ix. 36. *' The Meffiah was cut off, but not for himfelf."
And as it was not for himfelf, fo not for angels, Heb. ii.
i6. *' Verily he took not on him the nature of angels:**
For whom then? Even for me^ fays faith; and for us
mankind finners, fays the gofpel; Ifa. ix. 6. " To us a
child is born, to us a Son is given, &fr. He was made
fm for us, 2 Cor. v. 21. He was made a curfe for us,'*
Gal. iii. 13.
Now, this being a matter of great concern to us, there
is a three-fold view we are to take cf this part, of the
t|5xt; For me; or, as it is in other texts, For us,
(i.) We may view it with reference to the divine or-
dination from eternity : and thus for me, and for us, re-
fpe£ts all the eledl, of whom Chrift fays, •* I lay down
my life for my iheep, John x. 15. Thefe are chofen ia
him before the foudation of the world,'' Eph. i. 4.
(2.) You may view it with reference to the faving
application of this redemption in time. Where this ap-
plication is already made, then the perfons that are thd
fubjefils thereof arc believers, and their faith is tlie fruit
of that electing and redeeming love; for, fays Chrift^
^* All that the Father hath given, fliall come to me,**
Johnvi. 37. And, as many as were ordained to eternal
life ihall believe," A6ls xiii. 4?. In this fenfe, for me,
refpefts all aftual believers.
(3.) Another view of it is with reference to the genera!
indefinite difpenfation of the gofpel, wherein it is faid. He
gave himfelf for us; and fo it refpeSs finners of all forts,
to whom the f^ofpel comes. This is the medium between
the two former, and the mfean whereby God brings a-
bout his eternal purpofe of lovfc toward his elefl:, and
makes them befievc in him, namely, by this gene-
ral difpenfation of hit graese Mhto ajl : by which o\e%.\!i^
no The giving Love cf Cbrljt^ and Ser.CXI*
he catches his eleft, and leaves the reft inescufable in
tlieir wilful enmity.
The general diri)enfation of the gqfpel concerningChrift
giving himfclf for us, refpefts all iinners that hear the
gofpel. Hence the golpel you hear, is, i Cor. xv. i. 3.
* That Ghrill died for our fins, according to the fcripturc'
Rv>m. V. 16. that he died for the ungodly, i Pet. iii. 18.
that he iufFered, tlie jull for the unjull. Mat. xvii. 11.
and Luke xix. 10. that he came to feck and fav.e that
which was lolh i Tim. i. 15. that he came to fave fm-
ners; yea, and rebels and enemies, Pfal. Ixviii. ift. And
hence in the gofpel, he brings near his. righteoufnefs to
them that are llout-hearted, and far from righteoufnefs,
Ifa. xlvi. 13, And this is the ^ufpel we are commanded
to preach to every creature, Mark xvi. 15.
The firft view of the words, H^ gave himfclf for mcy
fhews who they are that will certainly clai^n the bene-
fit of Chrift's death, and fliall have the poffeiG.m of it,
namely, the ele£l. The fecond fliews who they are that
do aftually claim it» and fo have the poffeffion, namely,
believers. The third fliews who they are that may war-
rantably take poffeffijn, namely, all finners of mankind
that fee their need (»f Chrift, and hear that he gave him-
felf for us finners. Upon the warrant of the gofpel-offer,
faying, '^ Whofoever will, let him come,'' every one may
come by faith, and put in with the apollle here, faying.
He loved ine^ and gave bimfelf for me. .
Quest. In which of thefe views is Chrift the objeft
of a finner's faith, fo as he may fdy fur me ; He gave
bimjelffor me ?
Answ. In the firft view of it, as it refpedls the di-
vine pre. ordination, and concerns the elect, this dodlrine
of Ghrill's giving himfelf for us, is not the firft objed
of any man's faith; for who are eleft is a fecret, and
fecret things belong to God, and n<»t to u.. The fecond
view of this doctrine of Chrift's giving himfelf for me,
or for us, as it refpedls the powerful application of Chrift's
death, and concerns believers ; neither is this the objeft
or ground of every Mian's faith, nay, nor of any man's
faith, but rather the objefl of the believer's fenfe. a|id
feelingy after kc bflih believed, "BaX \\i^x\\vcd\\^\rof this .
the recehing Property of Faitb. in
dodlrine of Chrill's giving hirnfelf for us, as it refpeds
the general difpenfation of. the gofpel, that Chrift gave
himfelf for, and came to fave Tinners, this is the ground
and objeft of their faith ; for, " Faith comes by hearing'*
this gofpel-doftrinc, as.it is generally propofed.
Faith comes not by heading that Chrift came to fave
the ele£t; for, particular eleftion cannot be the. ground
of a general invitation. There is here no vifible ground
for the finner to fix upon : nor does the finner's faith
come by hearing that Chrift carae to fave believers, .to
complete their begun falvation; for, as be carae not to
find them believers, but to make thena believers; fo
this limited particular dodlrine cannot be the foundiatioa
of an unlimited general call: but faith comes by bearing
this gofpel-doftrine, that Chrift came to fave finhers, and
gave himfelf for them. This encoura^res them to ven-
ture tlieir falvation upon him^ that he fpeaks to tliem as
guilty finners.
Let no finner here then exclude himfelf from the bei
nefit of this gofpel, and from making that particular ap-
licatioa here, Jle loved me, and gavt bimfdf for me, by
faying either, I know not if I be an ele£l ; or» I know
not if I be a believer; and fo, I know not if Chrift died
for me, and gave himfelf for me in particular: this is to
iniftake the ground and obje£t of faith ; for, as falvation^
in God's purpofe, to the eleft, is not the ground of faitb^
and falvation in poffeffion, by the believer, is not the
ground of faith, but Alvation in the word of grace and
gofpel-offer; fo, Chrift's death, as defigned in God's
purpofe, is not the firft objeQ: of any man's faith; nor
his death, as applied to believers in particular; but hift
death, as declared in the word, in its. relation to finners
in general, is the gofpel-revelation, and the glad ncwsJ
that comes to the ears of finners; and this, joined with
the particular command to every one to believe in this
Jefus, as dead and crucified for him, to build bis faith
and hope of falvation upon.
The queftion then here is not, Are you an ele£t, or
not ? Nor is it, Are you a believer, or not ? But the
queftion is. Are you a finner that needs a Savvowcl Kxv^
is hemanifeftin^ his love and graoe, atkd.^v^vs^^'VvvcoS.^
VCV
112 Tbt giving Love of Cbrijij and Ser. CXI.
in the gofpel-ofter to you ? Then, upon the warrant of
this word of falvation fent to you, you may fay, with
particular application to yourfelf, He loved me, and
gave bimfelf for me.
It is not Chrift in the decree that you are to look to,
while you know that you are elected ; this is to go too
far back : nor is it Chrift in the heart, or in poffeffion,
you are to look to, while you know not that you are a
believer; this is to go too far forward : but it is Chrift
in the word, becaufe you know you are a iinner, and
Chrift a Saviour held forth to you there, faying, " Look
to me, and be faved, all ye ends of the earth; for I am
God, and befides me there is none elfe.'^ This is the
way between the two former ; yea, and the way to fc-
cure them both ; the only fafe way.
Having thus explained the text, I come to make appli-
cation. And we may improve it firftbyway of information.
1. Hence we may fee the marvellous love of Chrift,
and of G'kI in Chrift- towards finners, and his marvellous
kindnefs in difcovering this love fo eftedlaally to foroe,
as to make them fee and fay. He loved me. When God
would manifeft his power, he makes a world ; when he
would manifeft his juftice, he makes a hell: but when
he would manifeft his love, he makes the Son of his
love appear in our flefli, that the Word being mads flefh,
we may behold his glory, as the glory of the only begot-
ten of the Father, full of grace and truth, full of love
and mercy to miferable fmners.
2. Hence fee the marvellous proof and demonftration
that Chrift hath given of his love. He gave bimfelf for
me. Here is love indeed, in his giving himfelf into the
hands of juftice to fufFer for us, as I might ftiew, in his
b^dy, in his foul, in his natures, names, ftates and of-
fices, and from all hands ; from the unkindly hand of
difciples, while one betrayed, and another denied, and
all forfook him ; from the wicked hands of Jews and
Romans, that flew him ; from the malicious hand of the
devil, the old ferpent, that bruifcd and bit at his heel;
but efpecially from the jiift hand of God the Lawgiver^
exst&ing the debt he engaged to pv \tv iKq eternal tran-
thcTeceivin^ Property of Faith. 113
faftion ; " It pleafed the Lord to bruife him." And thus
he fufFered all the hell that a finite being, fupportcd by
the infinite. Godhead, could bear, and all to fulfil fcrip-
ture-types and prophecies, to fatisfy juftice, to eftdure the
threatening, to fecure the promife, to deftroy death, and
to take aw^y fin. O! the glorious defign, and the vaft
dimenfion of Chrifl's fufferings Ihew the vaft dinienfions
of his love, how he loved and how he continues ftill to
love ; for^ though his fufferings be at an end, yet his
fympathy continues : his paflion lafts but for a while,
but his compaffipn is everlafting.
3. Hence fee the infinite evil of fin, which nothing
could expiate but Chrift's giving himfelf a facrifice for
us. We may fee the greatnefs of the fore by the great-
nefs of the plaifter. Alas ! the evil of fin is not .feen.
We are ready to think it no worfe than as a knife to cut
our fingers ; but fee it as the fword all over red with the
blood of Chrift. To think light of fin, is to think light
gf Chrill and his blood.
4. See the infinite juftice of God, and his feverity againfi:
fin ; for Chrift gave himfelf for our fins, and juftice
would accept of no lefs facrifice. Chrift prays the cup
might pafs from him, if poflible; but juftice was inex-
orable : (and what a mercy was it, that Chrift alfo was
unalterable in his love ?) yet he was in fuch a fituation,
that it was not poflible he could be fpared; though he
was the eternal Son of God, his blood muft go ; but
Chrift was voluntary. Though the cup was bitter, and
made him tremble Xo look at it ; yet, fays he, '* If I
drink it not, they muft.; and, oh ! it will poifon and
kill them for ever : but though it kill me, lean quicken,
myfelf 4gain: therefore, come with it. Father.''
5. Hence lee the dreadful ftate of unbelieving, impeni-
tent finners, that live and die trampling under foot this
blood of Chrift, and neglefting this great falvation. Wo
will be to them who have not the blood of Chrift plead-
ing for them ; but, wo upon wo will be to them who
have this blood of Chrift pleading againft them. If
God would not hearken to the prayer of his Son, when
be faid, *' If it be poffiblp, let this cup pafs," how will he.
hearken to the voige of. CUrift-rejeS^itia fixva^x^l \^\\.
Vol. VIL + H • V^'^-
1 14 The skiving Love of Cbriftj and Ser.CXI.
poffible that the clip of wrath can pafs from them? No;
they mult drink of it for ever themfelves.
6. Hence fee the excellency and appropriating quality
of faith. It takes hold of Chrift in his love, and the
proof of this love, as manifefled in the word, and fays,
*' O! here is a love-letter from heaven, The gofpel of
'' Clirilt, bearing an account of his love, and the great-
*' ell proof (7fh;s l"ve; and 1 fee the letter is backed,
*' and ind^rfed for me a guilty fmner, me the chief of
*' finners ; and the letter bears a command to me to
*'■ receive this lover to myfelf, and that I believe his
*' love and the proof of his lov^ with application to ray-
** felf: and therefore, even lo I take him, and trufl
" upon his word, that he loved me, and gave himfelf
** ft)r me.'' This faith is the gift of God, and the work
of God, by the power of the eternal Spirit, mixing with
the hearlnfij of his word of grace and love. This faith
comes not by feeling of his love, that may be the fruit
of faith ; but it comes by the hearing of his love. The
Spirit, in the day of power, makes impreffions on the
heart by the word : but the ground of faith is not thefe
inpreffDns on the heart ; f.^r, the objeft of faith is not
Chritt working on the heart, but Chriil fpeaking in the
word : tlierefore, hear what he is faying of his love to
you, O fmner, and thence draw the condufiun, He loved
you, and gave himfelf for you.
The fecond Ufe is for Examination. Try then,
whether ycm be true believers of this love, and fo have
a right to the love feaft. Try if you have believed this
gofpel with application. The gofpel-declaration is» He
loved us SINNERS, and gave himfelf for us; faith's ap-
plication ishere,'' He lovedME, and gave himfelf for me."
I lha!l not fay, that every true believer is privileged to
lay this exprelly, and that they are not true believers
that cannot fay it confidently and exprefly ; but I am
Jure every true believer can fay it upon the matter,
when faiih is in exercife ; and faith hath fomething of
this language in the bofom of it. And for trying if
ever you believed t,his, with particular application, you
njay examine by thefe following c^ueftions.
the receiving Property of Faiths ir^
1. Have you got a view of your loft ftate and condition
by nature, and fo of your abfolute need of Clirift, becaufe
of this fad ftate you were in? Have you feen tliat it
was a deftitute ftate, beinjj without God, without Chrift,
without hope, without righteoufnefs, without pardon,
peace, and' life ? A guilty ftate, wherein you lay open
to God's everlafting wrath ; a filthy, polluted ftate,
wherein you found your heart a fink of fin and wicked-
nefs; a wretched ftate, wherein you was out of all capa-
city to help yourfelf, and had no ability to conic to Chrift
for help? Have you gut a particular aflliclive view of, all
this ? If not, then vou have not yet believed this gofpf I
with application, That Chrift loved you, artd gave bimfelf
for you: but, if you have, then the way is fu far paved.
2. Have you got a view and apprehenfion of the
Saviour, and of his love and gr:ice in doing and dying ?
F'<r, it is he who fees the Son, that believeth on him. —
Have you got a clear view of him, as it were, with open
face? 2 Cor. iii. i8. in the reality and glory of his perfon,
natures, and olli :es, and commiffion to fave finners ;
and of his readinefs and ability to fave you ! — Have
you got a particular view of him to your own foul ? —
Hath he been revealed not only to you, as a Saviour
for finners, but in you, as a Saviour for you? Gal. i. i6.
I fpeak now, not properly of the grounds of faith, but
of the marks and evidences of faith. i— Have you got
a powerful view of him, fuch as hath drawn your heart
to him ? This is the true teaching of God, that caufe^
the foul come to Chrift, John vi. 44.
3. Have you, under the influence of this divine teach-
ing.and drawing, been made to receive Chrift Jefus'the
Lord, as held forth in the gofpel, fo as to lay your own
particular falvation from fin and wrath over upon him ?
Have you been made to do this upon the warrant of the
general, declaration, that he gave himfelf for, and came
to fave finners; together ,, with the particular invitation
*' Gome to me whofoever will ?" Have you, upon this
warrant, been determined powerfully and pleafantly to
caft yourfelf over upon him, as a blind finner, for wifdotn
♦:q thee; jslz a guilty finner, for righteoufaefe Xo \X\e.^% 'cos^
H 2 u«c.V"^
U6 The giving Love of Cbrift, and Ser. CXL
a filthy finner, for fanflification to thee ; as a miferable
ftnner, for redemption to thee ? Then thou haft, in
effeft, believed that be loved thee, and gave himfclf for
thee; for this is imported in your applying him thus to
yourfelf.
4. If you have truly believed, that he loved you, and
gave himfelf for you, then the faith of this love will work
love, and purify the heart, Acls xv. 9. Hence, this faith
melts down the heart fometimcs into godly forrow for fin;
" They fhall look upon him whom they have pierced, and
mourn," Zech. xii. la. And it influences the mortifica-
tion of fin, Gal.v. 2 4^ Hence, the foul reckons itfelfwrctch-
ed, on account of the remains of fin; " O wretched man
that I am! who fliall deliver me from the body df this
death?" Rom. vii. 24. Does this faith conftrain you to
a holy gofpel-obedience, infomuch, that having received
him, you walk in him, Col. ii. 6.; and live daily by the
faith of the Son of Gnd, and fn the faith of his love; as
in the text? Does this faith make you defire and endea-
vour to live to him that died for you? 2 Cor. v. 15.
Thefe four put toprether, are infallible marks of faith,
and of this faith particularly, that he loved you, and gave
himfelf for you. Where thefe are wholly wianting, there
is no true faith.
The third Ufe fhall be for exhortation. Did ChrHl
love, and give himfelf for the like of us ?
I. Then, O ! let us love him, and give ourfelves to
him : can we beftow ourfelves better than upon him ?
We have but two mites to give, our foul and body;
and fliall we with-hold them from him, that infinitely
great and glorious him, that gave himfelf for us ? It
was fweetly faid of one, " I owe to God all that I ^ffl,
*' for my creation; what fliall I give further for ray rc-
** demption ? In my creation, he p;ave me to myfelf,
** and in my redemption, he gave himfelf to me, and
*' refliored me to myfelf.'* We are bought with a price;
therefore we ought to glorify him in our fouls and bodies
which are his. O may we give him our hearts that lof-
ed OS, and gave hirhfelf for us : and may we give j||j|f|^
all our /leart-Iufts to be kWkdby Yvvra^ ^w4 x^veog^.tliie
tbe receiving Property of Faitb* liy
blood of our dearoft Lord upon our deareft lulls, .by kil-
ling them, for killing the Lord of glory*
2. Did Chrill love and give himfdf for us ? Then let
us willingly give ourfelves for him, as well as to him;
to lay down our life for him, if he call us to it. Do
you believe, that he gave himfelf for you ? Here is a
hard queJlion; Are you willing to die for him that died
for you ? We ought to be martyrs in purpofet? and if
called, to feal his truth with our blood, to be raartyra
indeed, as well as in refolution- We have not yet re-
iilled unto blood : but bloody days may be a-coniing^
wherein Chrill will call f^r our blood, and our life for
him : and ought we not to be willing to fuffer for him,
that loved us, and gave himfelf fur usf O! how will
we venture our life, when we will hardly venture a -
living, for him and his caufe ? How will we venture
our blood, when we will hardly venture a word for him?
How will we face a fcaffold, to confefs with our death,
if we dare not face a court or a council, to confefs him
with our mouth I
3. Did he love us, and give himfelf for us? TTien
may we not be encouraged to expedl much at the hand
of this glorious I^ver, this glorious Giver? May not
faith and hope look that he will, in love and mercy, give
us all that we need? Since he gives himfelf, what will he
not give? " He that fpared not his own 3on, but deliver^
ed him up for us all ; ho\v ftiall he not, with him, alfo
freely give us all things?" Rom. viii.3'2. So may we fay,
He that (pared not himfelf, but freely gave himfelf up for
us all; how will he not, with himfelf freely give us all
things? We need not fear the putting him to too much
trouble in any thing we want : what will he deny, that
denied not himfelf?. Nay, he is exalted to give us what
grace apd bleflings we need, Afts v. 31*^ We may be
hopeful feekers of great things from him, who is fuch a
hearty giver of great things ; He loved me^ and gave
bimfclf for vie. You may feek great things, ^believer,
efpecially at his table; for you ought furely to go there,
and commemorate this love of his to you, in giving him*
felf for you ; and there feed upon his love, atvd fe^4 \v^-
on his gift; that is, upon himfelf, wVvo \^ >aoV\v \Jcv^ ^^x-
H3 ?^^^
Il8 The giving Love vf Ch rift '^ and Ser.CXI.
and giver. '* Do this in remembrance of him ;'* and
there let your faith and hope be more and more encou-
raged^ and ftrengthened. — But thefe advices, fay you,
belong to fuch as can fay, He loved me^ and gave bimfvlf
for me: but, I cannut win to fpeak this language of faith.
Therefore,
4. Etid Chrift love and give him felf for fmners? Then,
finners,'put in for a fliare of this grace, and of the bene-
fits of Chrifl's death; and, by faith, accept of this loving
and dying Jefiis, as held forth to you in this word.
^teft. Where fhall I fee this love of his to me ?
Where fliall I fee the love of God in Chrift to me in
particular ?
Indeed, finner, I need not fpeak to you of the love
of God, if you have no ccmviftion of fin, or apprehen-
' fi«>n of the wrath of Gf)d as y«.ur due ; to fpeak of his
grace and love to y<.u, will be loft labour; to fpeak of
reconciliation to them that never thought they were
enemies; of healing, to them that are not lick; of liberty,
to them that are not prifoners, is but loft labour: or, to
fp;iak of falvation, to them that are not loft, or were
never brought to that qaeftion, '' What fliall I do to be
faved ?" And, therefore, before I call you to believe
the love of God manifefted in the gofpel, I would call
you to believe the wrath of God manitefted in the law.
This wrath of God is revealed from heaven againft all
ungodlinefs and unrighteoufnefs of men. And, O that
the Spirit of God would convince you of fin ; and let
you fee, that you are lying at the very mouth of hell,
ready to tumble into the pit of eternal torment ; for,
'* Curfed is every one that continueth not iri all things
written in the book of the law, to do them."
But, if you be convinced of this curfed flate you are
in by the fent'ence c,f God's law, and be enquiring, 0!
v/here is the love anc| mercy cf God to be feen ? Why,
let me afk you, Where do you fee the wrath of God,
but in tlie law, which is a word of wrath, and of wrath
' to you in particular, faying, *' Curfed is every one, that
continueth not in all things written in the book of the law,
to do them?" Even fo. Where may you fee the love and
mercy of God, but in the gofpel, which is a word of
the receiving Property of Faith. no
grace and fove to you, and to you in particular, faying^,
*' Jefus Chriil came to fave finners: Glirift iiath redeemed
us from the curfe of the law, being made a curfe for us?*'
Now, as the wofd of .a threatening God in the law war-,
rants your believing his wrath againlt you, and you in
particular; even fo, the word of a promifing God in the
gofpel, accompanied with a particular command to be-
lieve in Jefus, warrants your believing his grace, love,
and mercy to you, and to you in particular ; and upon
this ground, you may fay with Paul, He loved me^ and
gave bivifetffor me.
The object of the finner's faith, as was already faid,
is not Chrirt in the decree, giving himfelf for the ele£t ;
nor Ghrill in pofft:ffion, given already to believera ; but
Chriil in the word and gofpel-difpenfation, giving, himfelf
for finners ; and finners are to feek after him iri this
word. You need not fay. Who will afcend to heaven, and
bring Ghri ft down, and tell ra^ vyhether I be elecled or
not? Or, Wno will defcend to the deep, to bring Ghrift
up out of my heart, and tell me, whether I be a believer
already or not? The marks of faith that I have offered,
may tell you, whether you be a believer or not : but
confound not the marks and evidences of faith with the
grounds.of faith; thinking, becaufe you want the marks,
you have no ground to believe. Nay, thoupjh you were
deftitute of all the marks of faith, and had all the marks
of unbelief; yea, all the evidences of reprobation to
your vicvV,^ about you, yet you have a (landing ground
of faith to build up*^: the evidences of faith a believer
may find within hiiw ; but the grounds are to be found
without you in the word: and the bell believer in the
world cannot find a ground of faith within him, but he
is forced to go out of himfelf to the word for them.
You may try and feek the marks of faith within you, if
they be to be had ; fiich as repentance, love, burnility,
holinefs, &c. But if you were to ground your faith
upon thefe, your -faith would foon want a bottom and
foundation: you are to feek the ground and warrant for
faith in the word only ; or, Ghrift as held out in the
word.
Now, as a great gift does not enrich a beggar, unlefs
H4 ^^
1 20 The giving Love of Cbrift^ and Ser. CXI.
he receive it into his hand ; fo this general declaration.
That Chrift gave himfelf for finners, will not enrich you,
but by a particular application : all that is needful, is that
thro' grace, you receive in your heart what is revealed
in the w jrd. O Sirs, look for the Spirit to concur with
the call and offer of the word; for, as *' Faith conges by
hearing, fo, " The Spirit works by faith,^' by opening up
the ground and warrant of faith: therefore, a& Chrift ap-
plies himfelf to you by his word; fo feek he may apply
himfelf to you by his Spirit, th'at you may be quickened
and revived, as Elifha revived the Shunamite's child ;
2 Kings iv. 34. *' He lay upon hini, put his mouth to his
mouth, his eyes to his eyes, his hands to bis hands, and
ftretched himfelf upon him, till the flefti of the child wax-
ed warm, and he revived:" fo you are dead in fins and
trefpaffes; dead fpiritually and lifelefs: but, that you may
rccuver, O intreat the Lord of life, the true Elias, who
only can raife from death to life, to apply his perfon and
paffion to you, even his body Itretched on a crofs to yonr
body, his head to your head, his eyes to your eyes, his
hands to your hands, bis heart to your heart, that you
may receive warmth from his blood, health from his
wounds, and fpirit from his Spirit, and grace from his
grace, that you may live before him ; receiving out of
his fulnefs grace for grace, and life for life.
What (hall I fay ? O! if the Spirit of Chrift would
fpeak into your heart. Here is a glorious Lover court-^
ing your love, O vile finner! declaring in his word, that
though you hated him, yet he loved you, and urging
you to love him, becaufe he firft loved you. Here is a
glorious Giver, declairing in his wor^, that he died fur
your fins according to the fcripture, and gave hinifelf for
you on the crofs, and evidencing this love by giving him-
felf to you in this gofpel-offer,. as the great gift of God,
snd the great Giver of it himfelf: oh ! is there no heart
here to embrace fuch a glorious Lover ? Is there no
hand here, to receive fuch a glorious and gracious Giver?
It is the perfon of Chrift, as prefented in this gofpel, that
now you are called to receiVe and embrace ; and it la
pardoning love and mercy in his blood, that you, guilty
' finner,
tb^ r^ceivin^ Property of Faith. I2x
fitiner, are called here to belieVie and accept of from him^
that juftifieth the ungodly, Rom. iv, 5.
** But, fay you, bclicvets are gddiy, they arfe feoly,
*' but I am black like hell.*' Wfell, but were they not
as black as yow before they bdlicved? Yea, when they
v^cre in their blood-, the Lord made tip ^he match, and
faid to them, Livfe; bnd tiffefi afterw&fxis he waftied them:
evert fu, you muft marry Chrill firll, believing that ho
makes love to you, and then he wili do that for yoxxk
Take no thought, how fach an Ethiopian fhall be made
clekn, how fuch a naked foul fball be adorned ; only
welcome this glorious Lover into your heart, and he
will take all tlJe thought of that hifnferf ; f»r, he is not
come here to 'find yim, beautiful, tout to tnaffce you fo;
not. to find you holy and godly, bot to m|ke you fo.
Alas! is there any filthy bride here, ready to receive
him on thefe terrfis ?
" Alas ! fay you, but \ cafnftot win to thtnk^ that he
" is thus making, love to me, 'to w^ in particular?"
Why, i^ not this gehefSl equivblent^ " Go, preach the
golpel to every creatute?'^ Surely, you are in that ntmi*
ber: arid this word was confirmed with a miracle; tho*
it was wnnjght long-ago, yet the Word and the miracle
went together: therefore, it is the feme for conflrnring
faith, as if it wei*e Wrought before your eyes. AAdI
When, together with the ivord, you have the dall, ^Wbos
focvcfr will, let him c<)me;" ^brid together with the call,
the promife, ** Him that cpineth, I wrll in no wife caft
out."
Say tlot, your fins are great and numerous; you can-»
not believe his love and pardoning mercy toward you :
for, as God's great mercies are greater than your great
fins, and his multitude of mercies greater than your
multitude of fins; fo this fin of putting away his mercy^
grace, and love from you, thro* unbelief, and rejq/fting
his love-ciFers, and the bleflings of his blood, is a greater
fin than all the reft ; for thus you will bring not only
your own blood, but the guilt of the blood of God upon
your head.
As the danger is great, if you refvife \3a\^ ^wvwav
122 The giving Love of Cbrift^ &C.
match oflFered to you, fo neceffity hath no law: you mull
come to him, or perifli. — There is a neceflity of love un
his part toward thele whom he courts, and will not
want; he hath faid, " Thefe I mull bring; and they fhall
hear my voice:" and novv .he is come iiere, faying, Man,
woman, I muft have your heart; 1 muft have your con-
fent; though you fhould not be a fuitor to me, yet behold,
I am in fuit of you, and I muft have you. — There is a
neceflity of want and abfolute need on your part. You
need wifdom, righteoufnels, fan£lifi>:aliijn, and redemp-
tion; and 1 am. made of G.>d all thefe for you; and with-
out me, you have none to teach you, none to juftify
you, none to fantlity you, none to redeem you. And
there is no time to lofe ; yet a little while, and time is
gone, and you change the place of your dwelling for
ever. But, how will you go any where without him ?
How will you go to a communion-table without him I
How will you go to death without him? How will you
ffp to the judgment-l'eat without him ? How will you
face infinite juftice and holinefs without him ? No, no;
there is a neceflity ; you muft have him : arid, if any
heart here be faying, Oh ! I muft have him: I will tell
you good tidings, it is a flgn, he is faying, I muft have
you, for I loved you, and gave myfelf for you. And,
O! if his love be fo kind, that it points you out with a
youjyou; I loved you, and gave myfelf for you ; then
your faith may be fo b ;ld, as to come out with a me^ ma
Me loved v,Zj andgavf bimfelffor me.
SERMON
( "3 )
SERMON CXII/
The lift ^ublcb I live in the Jlejl)^ I live by the faith of the
Son of God^ <who loved incy and gave bimfelffor me.
[Tlic tl;:rd Sermon on this Text.]
TTAVING, in fonie former difcourfes, explained the
^^ words at ccnfiderable length, and made fome ap-
plication of them ; we now proceed to profecute the fol-
lowing cbfervation from them.
DocT. *' That the love of Chrift, manifefled in the
*' word to finAers, is a giving love."
Chrift's love is manifefted by gifts, even as his cove-
nant is a giving covenant, giving all the fure mefcies of
David, Ifa. Iv. 3. Adts xiii. 34.
We fliall endeavour here, the illuftration, the coxifif-
mation, and the application of this dodlrine.
I. We are to efTay the illuftration of the doftrine. As
God's love is a giving love, John iii. 16. " God fo. loved
the world, that he gave his only begotten Son," &c.; fo
Chrifl:'s love is a giving love; He loved me, and gavz
himfelf for me. On the crofs, he gave himfelf for us;
and in the gofpel, he gives himfelf to us; even to thefe
that refufe the gift, he gives himfelf to be received,. JohYi
vi. 32. He giveshimfelf to be light tothedark; "lam
the light of the world, a light to lighten the Gentiles,"
8cc. He gives himfelf to be fight to the blind, eye-falve ;
he gives himfelf to be raiment to the naked; to be riches
to the poor, and tried gold. — He gives himfelf to be life
to the dead; '' I am the way, the truth, and the life ; the
* This fcrmon was delivered on a facramcntal occafiwi at Kinclaven,
Sabbath Jiily 30th, 1739. And in the firft edition of it, we-arc toli^
that it contains the fubllance of more difcourfe tWu owt.^ ^Xvc? '^tNxx^ft.
pnl/ m Dion beads by the Aiitlior, thro^ want of tvmc.
124 7*^^ giving Love ofCbrift^ and See. CXII.
refiirreclion and the life; the God that quickens the
dead." — He gives himfelf to be a covenant of the people:
the old covenant being broken, he gives himfelf to be the
Mediator, the Teftator, Surety, Meffenger, and all of
ih^ covenant ; to be a covenant of grace, of juftifying
grace, to the guilty ; fanftifying grace, faving grace,
drawing grace: to be a covenant of peace, a covenant
of mercy, a covenant of fait, an everlafting covenant,
a well-'rdered covenant,* a fure covenant; or, as it may
be read, a kept covenant. — He gives himfelf to be a
witnefs, Ifa. Iv.4.; the true and faithful witnefs; awit-
nefs to the truth, particularly of his kingly office and
authority ; for this end was he born : O Sirs, it is a great
honour to be an honell witnefs, for fo was Chrift.—
Happy thefe, whom he honours to be faithful to the
death in witrteffing for him ! But it rauft be given.—
He gives himfelf to be a Leader ; a Leader of the blind,
Ifa. xlii, 16. — He gives himfelf to be a Commander, a
Captain-general, to command the field againft the ene-
my ; to command the bleffing to his people ; to com-
mand the devil to come out; '* Thou dumb and deaf fpirit,
I charge thee to come out; thou unclean fpirit, I charge
thee toc;me out:" to command peace. — He gives himfelf
to be a Laver, an open fountain, for fin and for unclean-
uefs. — He gives himfelf to be a Ladder, by which we
may afcend up to heaven ; all the rounds are complete.
He gives himfelf to be ** A hiding-place ; and a covert
from the temped; to be as rivers of water in a dry place;
to be a fliadow of a great rock, a ftiadow from the heat,"
Ifa. xxxii« 2. — He gives himfelf to be wifdom, to be rigli-
teoufnefs, to be fandification, to be complete redemption.
He gives hinjfelf to be meat indeed, and drink indeed.-^
He gives himfelf to be a propitiation, whom God hath fet
forth to be fo; a ranfom, a facrifice, an atonement.— He
gives himfelf to be a pattern ; " He hath given us an ex-
l>mple,that we Ihould follow hisfteps ;" but this is not all,
ad Docinians alledge; for, befides this, he gave himfelf to
be a curfe for us, and to be fin for us; a facrifice for fin.—
He gave himfelf to be the ftrength of the poor weak
treature : to be the confolation of the difconfolate ; for
he is t/jcConfolation of Ifrael*. to be vsA. o^ly the Saviour,
the rerehing Property of Faiths 125^
but the falvation of Ifrael : to be the reft of the weary;
** Come to me^all ye that laboar, and! will give you red:''
to be the bleffing of the curfed finner; he conies to blefs,
according to the promife, '* Men fhall be bleffed in him.'^
He gives hinifelf to be the builder of the temple, and
the bearer of the glory ; to be the glory of his hoafe»
*' A light to lighten the Gentiles, and the glory of his peor
pie Ifrael ; and in him fliall all the feed of Ifrael be juili-
fied and fliall glory.'' — He gives hirafelf tobe a refugefor
the oppreffed and caft down; ''The eternal God is thy re-
fuge:'' O fly to him to be afunand fliield. — He gives him^
felf to be a Succourer of the tempted; " For he fuftered^
being tempted, that he might be abletofuccour them that
are tempted:*' to be a Prophet, Prieft, and King: to be a
Father to the fatherlefs, ** In whom the fatherkfs findeth
mercy:" to be a Hufband to the widow, " The llranger'a
fliield, the widow's ftay, the orphan's hejp is he:" to be a
reftorer; ** Then I reftored that which I took not away.'*
He reftores the image of God, the favour of God, O! his
love is.a giving love.— He gives himfelf tobe an advocate^
" If any man fin, we have an advocate with the Father,
Jefus Chrift the righteous:" to be the Author of faith, and^
Finiflier thereof : the Author of repentance; he is exalted
a Prince and aSaviour togiveit: the Author of true know*
ledge; "Who teacheth like him?" the Author of love,
** I will circumcife thy heart, and the heart of thy feed, to
love me." — He gave himfelf to be a bearer of burdens,
that you may caft all yours upn him ; to be a Counfd.^
lor, a wonderful Gounfellor; to be a Day's-man; a door
of hope ; " The defire of all nations ;" to be the end of
the law for righteoufnefs: to be a Friend, a Phyfician of
finners, a fare foundation; to be God with us; to be Head
over all things to the church; to be Jefus, and to be the
Chrift; to be King in Zion; to be Lord of all; to be a
Doer for us ; to be a SufFe^"er and a Satisfier ; to be an
open fountain; Alpha and Omega, a Saviour; a Seeker
of the loft. — He gives himfelf to be all our hope; *' Thou
art my hope in the day of evil ;" the hope of Ifrael; the
Surety, the Shepherd,>tfa.xl. i r. a Phyfician and Healer*
Jehovah-rofhi: to be ah Undertaker; ** I ataoij^jw&jl^
undertake forjne:*' to be AtJb xk ^1*1-
126 The giving Love of drift ^^nd Slr. CXIL
II. We come now to the confirmation of the dvoftrine.
0 Sirs, every thing about Chrill, this glorious Lover, .
points him out as a glorious Giver.
His covenant is a giving covenant; a covenant of free
gifts;;** I will give thee the fure mercies of David,"
A£ls xiii. 34. compared with Ha. Iv. 3. ^* I will make
an everlafting covenant with you', even the fure mercies
of David."
His blood Is a giving blood; it fpeaks better things than
the blood of Abel, and it gives better things ; for it
gives peace with God; '* He made peace by the blood of
his crofs."
His heart is a giving heart : the very thoughts of his
heart are thoughts of giving; ** I know the thoughts that
1 think toward you, thoughts of peace, and not of evi!,
to give you an expefted end," Jer. xxix. 11. Your un-
belief, O poor fenfible finner, i.s always faying. Oh! he
hath fome ill thoughts, fome ill defign againll you : but,
behold he is now telling you what are his very thoughts,
even thoughts of peace, and not of evil, tc* give you an
expefted end. You are to meafure his thoughts and
defigns, by his words of grace.
His words are giving words: his word is a life-giving
word; " The hour cometh, when the dead fliall hear the
voice of the S6n of God, and they that hear, fliall live."
His word is a health-giving word; " He fent his word,
and healed them." — His word ii alight-giving word;
** The entrance of thy word gives light." — His word is
a joy-giving word; *' Thy wurd was found of me, and I
did eat it, and it was to me the joy and rejoicing of my
heart."
His hand is a giving hand; '* The eyes of all things •
wait on thee; and thou giveftthem their meat in due fea-
fon. Thou opened thine hand, and fatisfiell the defire
of every living thing," Pfalm cxlv. 15, 16. His hasd'
gives with his heart.
His life both in earth and heaven, is a giving life. His
life on earth was to give himfelf/^r us, and to give hini-
felf to be a facrifice and atonement for our .fin: and :his
life in heaven is to give himfelf to us, and. to give out
the bleHings of his atoning blood*, '\ Him. hath God ex-
the receiving property of Faith . 127
alted to be a Prince and a Saviour, to give repentance '
and forgivenefs of fins," Afts v. 31. He was humbled
on earth to give, and he is exalted to heaven to give.
His glory, to which he is exalted, is a giving glory.
And, indeed, the higher he is exalted, the lower does he
Hill ttoop to givp; '* Jefus knowing that the Father had
given all things into his hand, he girds hinifelf with a
towel, and rifes from fupper, and wafhes his difciples
feet," John xiii. 3, 4.
Again, his fupereminent un£lion, wherewith he is a-
nointed, is a giving undlion: he is anointed that he may
anoint; " God, thy God, hath anointed thee with the oil
of gladnefs above thy fellows, Pfal. xlv. 5. I have put
ray Spirit upcn him; he fhall bring forth judgment unto
the Gentiles," Ifa. xlii. i- And hence, as his errand
to the earth wtis a giving errand; fo his errand to heaven
again was a giving errand : " If I go away, fays he, I
will fend the Comforter."
His fulnefs is a giving fulnefs; " In him dwelleth all
the fulnefs of the Godhead bodily: and ye are complete
in him, which is tl>e head of all principality and power.
Col. ii. 9, 10. Of his fulnefs have all we. received, and
grace for grace," John. i. 16.
His Father is a givingFather; " God fo loved the world
that he gave his only begotten Son," &c. And-fo he lov-
ed, and he loves the world, as to give himfelf to be the
Saviour of a loll world. O ! how do the Father and the*
Son harmonize in this matter? ** In this was manifefted
the love of God toward us, becaufe that God fent his only
begotten Son into the world, that we might live thro' him.
Herein is love, not that we loved God, but that he love^l
us, and fent his Son to be the propitiation for our fins,"
I John iv. 9, 10. And he fays, *' Lo, I come !" upon
this giving errand, Pfalm xl. 7.
His Spirit is a giving Spirit. Thefe blefled three who
bear witnefs in heaven, we may fay, as they are one, fo
they agree in one : as it is faid of the Three that bear
witnefs on earth, they agree in one ; fo they agree in
giving. The Father is a giving Father; he gives the
Son: Chrift is a giving Chrifl; ; he gives himfelf: aad
both tlie Father and the Son give lVv^S^\TvX^\i\\xv"5kN-afe
128 The giving Love of Cbrifty and Ser. CXII.
where Chrift, fpeaking of the Comforter, fays, " Whom
I will fend unto you from the Father, even the Spirit of
truth, which proceedeth from the Father.'* And the Spirit
is a glorious giver of all things, that belong either to
the Father or the Son ; yea, the giver of all things that
belong both to the Father and the Son, John xvi. {4yI5*
The Spirit gives convidion and illumination. He makes
the application of redemption. He is the immediate
Giver of faith, and repentance, and love* ^nd othe^
graces, that are all the fruits of the Spirit; the Spirit
gives : as a Spirit of adoption, he gives to cry^ A^tba^
Father ; as a Spirit of liberty, he gives a loofing to our
bands ; as a Spirit of grace, he gives all grace; and as
•a Spirit of glory, he gives the faith of glory, the hope
of glory, the view of glory, the firft fruits ^nd begin-
nings of glory. Again,
As the Father is a giving Father, and his Spirit s^
giving Spirit, fo his fervants in the miniftry are giving
fervants; for he fays to them, " Freely ye have received,
freely give; Go preach the gofpel to every creature." —
We are earthen veffels, for no other ufe but as cqps,
or veffels, for giving out to you what he gives to us
for you.
Wherefore was Chrift humbled ? Even to give him-
felf for us. And wherefore is he exalted ? I}e is eveij
exalted a Prince and a Saviour, to give himfelf to us,
ky giving repentance and remiffion of fins. He was
humbled to give himfelf, and exalted to give hjiS
Spirit.
All his offices are giving offices. He is a Prophet,
\o give inftrudlion, and advice, and wifjJom ; a Prieft,
to give righteoufnefs ; and a King to give power and
viftory.
All his names are giving names. Heis Jefus, togiyq
falvation from fin and wrath ; he is Chrift, to give the
Spirit, the anointing; and he is Lord, to give the crowu
and the kingdom.
All his appearances are giving appearances. I}U
doing, is for giving us a title to heaven ; his dying is fos
giving us fecurity from hell and death ; his refurre£^ioQ,
is for giving uz a new lifei and raifing us tp 9 ne^ and
the receiving Property of faith* JI9
lively hope; his afcending up to heaven, leadhig captivity
captive, was for receiving gifts fui* men, even Tor tlic re-
bellious; his fitting at the right-hand of God, and making
continual intercejQTion there, is for giving out the bleflings
of his purchafe, and for making the powerful application
thereof.
AU his ordinances are giving ordinances. Miniflers
are earthen velTels, into which he puts the treafurc that
he gives out for you; " We have this treafure in earthen
veffels, that the excellency of the power may be of God»
and not of us.'* What is the word preached, and the
facraments difpenfed, but like fo many veffels and cups,
and means for conveying hijs gifts and bounties to
fmners ?
All his promifes are giving promifes. There is the new
heart to be given; " A new heart alfo will I give you:'*
th<jre is the new Spirit to be given; ** I will put my
Spirit within you.'*
I may fay all his commands arc giving commands; iot
the fum of his commands is this, that ye belittve in him;
and what is that but that yc receive him? It is juft God
ftretching forth his hand, and commanding you to take
all from him, and to be obliged to him for all ; for,
'^ He gives grace, and glory, and every good thing:'*
and his command is, that you take what he gives*
Quest. How does he give ?
Answ. He gives freely, and fully; when he gives him*
felf, he gives all: He gives irreverfibly ; '* The gifts and
callings of God are without repentance:*' He gives lov-
ingly; He loved me^ and gave bimjelf for me*
Quest. What of himfelf did he give for them?
Ansav. He gave his body a. facrifice ;■_ his back to .the
fmiters, and to the v/hole burden of wrath ; his cheeks
to them that pulled off the hair ; his name to be a re*
proach ; his hand^, and feet, and fide, to be pierced ;
his head^ to be crowned with thorns ; his blood, to be
poured out ; his foul, to bo an offering for fin.
Quest. Why is his love a giving love ?
Answ* Thus he gets glory to his nara^, to his Fathef ,
and to himfelf* This is fuilable to his pco^l^^ x^fct^
. YcL. VII t 1
130 Tbe giving Love of Cbrift^ and Ser.CXII.
and neceflity : he hath bought and paid the price of all ;
and therefore we have nothing to pay ; all is given free-
ly: and it is fuitable to the ftate of a king to give gifts
and prefents.
III. I cbme now, in the laft place, to the application.
If he be fuch a Giver, as vv^e have been reprefenting hira,
then we ought to be receivers. We fliould meet his
giving hand with our receiving hand. O Sirs, are you
for great gifts to-day? Ytm may be made up with free
gifts, if you be not fools ; and, if hitherto you have been
fuch fools, and lack wifdom, you may now feek and get
enough : ** If any man lack wifdom, let him alk it of Gi»d,
who giveth to all liberally, and upbraideth none; and let
him afk in faith of getting, nothing doubting.'* Doubt
Hot of his readinefs to give; for giving is his trade, it is
his office^ which he executes b :)th in his ftate of humili-
ation and exaltation. O ! you have come to a good
market this day; and if you go away without making a
bargain, whom can you blame ?
O Sirs, what came you here for ? If you came for
any good, here is all, and you may be fuppHed. If
you come for no good, yet here you may be pitied and
prevented, and get the good you was not feeking: as
Saul went out to feek his father's affes, and found a
kingdom ; fo, though you had fome poor trifling er-
rand, yet here you may get a kingdom for the tak-
ing. ^
What want you for yourfelf, for your family, for your
children, for the land, for pofterity I Want you know-
ledge, faith, pardon, healing ! OI his love is a giving
love ! '* Whofoever will, let him come, and take. Ho,
every one that thirfteth, come to the waters." Ho, every
one that needs a drink ; ho, tw&ry one that is guilty,
come and take remiflion ; ho, every one that is filthy,
come and be waflied. — O poor, mortal, dying finner,
here is life and immortality brought to light by thisgofpel,
and brought to your door, as a love-gift to you in Chrift
Jefus, who gives himfelf to you in this word; take
him, and God's bleffing with him, if you will take him
wholly; for he will not be divided* He gives himfelf
tbe receiving property of PahS* 1 3 1
for fandlfication as well as for juftification; for falvation
from fin now, as well as falvation from hell afterwards.
Will you clofe with this bargain? You have nothing to
objett; for all is given. If you fay you have no power*
he hath power to give; *' He giveth power to the faint.''
If you fay you have no will, he hath the will to give;
" Thy people fliall be willing in the day of thy power.'*
Are you content? Is it a bargain? — An everlafting bar-
gain be it, never to be forgotten.
Gome not ye to give, but to get : for you muft be
humbled to be receivers, he exalted as a Giver.
Quest. How fliall I know whether he be giving all
thefe things to rae, and whether I have a warrant to tak<?
and accept?
^ Answ. You may be fure of this, if thefe two thJngs
concur, namely, if he b& offering, and you be needing
thefe things; if you want, and he have, and be faying
by this gt>rpel. Gome and fliare ; if you be needy and.
dellitute of all thefe things, fo as there is none of them
with you, nor to be had any where elfe, then you may
look 'fiir -them here, and expeft them, according to the
promife, Ifal xli. 17, 18. "When the poor and needy
feek water, and there is none, and their tongue faileth
for thirft, I the Lord will hear them; I the God of Ifrael
will tiot forfake them. 1 will open rivers in high places,
and fountains in the inidll of valleys; I will make the
wildernefs a pool of water, and the dry land fprings of
water." By the water here, you may underftand the
wiater oMife, comprehending all the bleffings of the cove-
nant. Now, are^ you poor and needy, feeking life, and
there is none to be had among creatures; feeking righte*
oufnefe, ftrength, grace, and there is none? "The Lord
will hear; the God of Ifrael will not forfake." *■
** In the firft imprcffion of this Sermon, wc are told, that a
fiibjc^ft conrequcntial to this was fpoken upon at Burntifland, viz. That
God in Chrifi is a loving God, an.l a giving God ; but the notes were
not extended.
S&RMON
la
( *32 )
SERMON CX[1I.*
CjrAL. II. 20r
The life nabicb I live in the Jlejh^ I live by the faitb of the
Son of Godj wbo loved me^ and gave bimfelf for me*
[The fourth Sermon on this Text.]
WE hare already elfewhere infifted on thefe words
at confiderable length, in an exegetical, dodri-
nal, and applicatory manner : there is however one
obfcrvation farther, that we* have not yet touched
at, that we intend, at this time, to illuftrate from
them, v/z.
DocT. " It is the property of true faith to entertain
** the giving love of Ghrift, revealed in the gofpel,
" with a me^ me^ by particular application.'*
This me was very familiar with Paul; Ife loved me^
and gave bimfelf for me. Gal. i. i6. " He revealed his
Son in me. 2 Tim. iv. 8. He hath laid up a crowa of
righteoufnefs for me. i Con xv. 10. His grace was be-
ftowed upon me.^^ Thus it was with David, Pfai. iii. 3.
" Thou, O Lord, art a Ihield for me. Pfal. Ivi. p. This
I know, God is for me. Pfal. Ivii. 2. It is God that
performs all things for me. Pfal. Ixi. 3. Thou haft been
a flielter for me. Pfal. cix. 22. Ete thou for me^ — deliver
thou me. Pfal. xl. 17. I am poor and needy, yet the
Lord thinketh upon me. Pfal. xiii. 6. He hath dealt
bountifully with me. Pfal. xxiii. 6. I will fear no evil;
for thou art with me, &c 2 Sam. xxiii. 5. He hath made
with me an everlafting covenant,'^ [or, given to me.J
* This Sermon was preached at a facramcntal folcnmity at Burnt-
j'Jhnd, Augufi 13th, 173J..
Many
Tbe giving Love of Chri/t, &C. 133.
Many of faith's me^s you may read in fcripture; and who.
can tell how many my^s of faith are there ? " My Lord
and MY God: 1 know that my Redeemer liveth." See a
clufter of them, Pfal. xviii. i, 2. " I will love thee, O'
Lord, my ftrength. The Lord is my rock, $ny fortrefs, and
my deliverer; my God, my rock, in whom 1 will truft; my
buckler, and the horn of vty falvation; and my high tow-
en Pfal. cxliv. 1,2. Blefled be the Lord my llrength,
which teacheth my hands to war, and my fingers to fight;
my goodnefs, vty fortrefs, ;»j high tower, Ssr'c. My Be-
loved is mine, and I am his,'' i^c\
For the profecuting of this fubjeft, we fliall endeavour
to do thefe things following.
L Enquire what is imported in this particularizing
property of faith entertaining Ghrill's giving love
• with a mcy me.
IL How, and upon what grounds faith makes this
particular application, and ventures to fay, Me^
me*
IIL Name the reafons why faith hath, and muft have,
' this appropriating property.
IV. Deduce fome inferences for the applicatioo.
L What is imported in this particularizing property
of faith, in entertaining this giving love of Ghrift, with a
Me J me ? It may fuppofe and import thefe following
things.
i/>. It fuppofes, that while unbelief reigns and rules,
the foul fpeaks in a quite other ftrain; unbelief puts away
the love of Chrift from itfelf, faying, If he hath a bvlnjg
heart, it is not to me; if he hath a giving hand, it is not
to me : unbelief fays with Peter, " Depart from me, f«r
I am a finful man;" furely it is not to me tliou art mak-
ing love. Yea, the language of unbelief is like that of
of the devil, " What have we to do with thee? Art thou
come to^torment us before the time?" What have we to
do with thee ? Thou art not come to favc us. Indeed,
he came not to fave finning angels, but he came to fave
finning men; and the devils would have men to think
and fpeak, as they did. What have sjse to do wit6 tbce^
And §atan gains his point, fo long as \\e catv V^to^x. mecv
I 3 ^^
134 ^^^ S^'oing Love cfCbrift^ Mtid Ser. CXIII.
to continue in unbelief, and to fay, There is an offer of
Chrill; butj livhat have I to do with it? it is not to me:
there is love; but, it is not to me: there is Chrift giv-
ing himfelf, but not for me; I cannot take it to nie ; I
cannc»t believe it is for me : what have I to do with it ?
Tlius the devilifli unbelieving heart makes God a
liar, by patting away the giving love of Chrift, that
he m^nifefts to mankind finners by the everlafting gof-
pel.
2i/);, It fuppofes, that fo far as unbelief is broken, in
its reign and rule, fo far does the foul bring home to it-
felf tiiis giving love of Chrift. There are various de-
gree^ (when unbelief gets a dafti) whereby the finner is
brought to this particular application. Conviftion of
unbelief, is, I think, the firft degree, namely, when the
f ul is convinced of the fin of not believing the love of
Chrift, faying, ^* Wo is me, that I, who am convinced
*> of fin and wrath by the law, cannot be convinced
*' of the love, and grace, and good*will of God mani-
*> fefted in Chrift by the gofpel ! Oh ! that I cculd
** get this love believed, and applied to myfelf." — Con-
viction of righteoufnefs is another degree; when the glory
of Chrift's righteoufnefs, as full and all-fufficient, is
difcoyered to tlie foul, and the foul enabled to take
jiold of it for its own juftification, pardon, and recon-
ciliation with God. — Conviftion of judgment is a third
degree ; or of Chrift's being a king to fubdue fin and
Satan in the foul, as he hath done in his own perfon :
and fo the foul is made to fay in effe£l, " I receive and
** reft upon Chrift, as a Prophet, Prieft, and King, for
*' complete falvation, as he is offered to me in the word,
** prefented to me in the promife, or given to me in the
" gofpel." This is the fubftance of the thing relating
to faith's Mcy though fiiUietimes it is uttered more, and
fometimes lefs confidently : fometimes it is faid with a
figh, a wo's me, that I cannot fay. He loved vie: fome-
times with a ftruggle and a battle with unbelief; I believe
thy love to me; Lordy help my unbelief: and fometimes
with a bold affeveration, as here, without any fear or
doubt. He loved ine, and ^ave himjelf for wze.— Thus, fo
fer
the receiving Property of Faith. " 135
far as unbelbf is brought down, fo far faith raifes up to
a full alTurance*
But more particularly, I think it ixDplies thefe four
things fallowing.
1. A view of the particular offer. ' The call of the
gofpel is to every one that hears it; " Ho! every one that
thirfteth, come.'* When faith comes by hearing, it takes
up thefe good news, fo particularly as to iay. Here is
good news for me; here is mercy offered to me ; here
is grace offered to me; here is Chrift offered to me;
here is the call given to me by name; here is love madtf
to me-
2. It implies a holy felfifhnefs in faith, appropriating all
the offered mercy fo to itfelf, as if there were none elfe
concerned. This loving Lord fpeaks to me, and tells me,
He batb loved me, and gave himfelf for m^ ; and there-
fore, what he foys in his word, I will fay to myfelf, He
loved me; what he gives to me in his word, I will take
to myfelf, He gave bimfelffor me. Faith, like the bufy
bee, what it gathers abroad, it takes home to its own
hive for its own ufe. What the foul gathers abroad in
the field of the gofpel, and among the flowers of the pro-
mifes, it takes home to its own heart : it no fooner finds
fuitable meat for it in the word, but it falls to the eating
of it; " Thy word was found of me, and I did eat it;
and it was the joy and rejoicing of my foul."
3. It imports a holy pleafure that the foul takes in this
giving love of Chrift ; and hence, the ingeniination, or
doubling of the me ; fo fwect it is to the foul, that after
one tafte, it mult have another. True faith is not.fooa
fatisfied; after one fight of Chrift, it mufl: have another;
after one kifs of the Son of God, it muft have another:
" Let him kifs me with the kiffes of his mouth, for thy
loves are better than wine," Song i. 2. It is not love in
the finguar, but loves in the plural number: let him give
me one love-tbken after another; me, me!
4. It imports a cordial affent unto, and perfuafion of the
kindnefs and love of God in Chrift, manifefted in the
vi^ord, fo as to give both the heart and hand to the Son
of God, with a my Lord, and my God ; a L^^td fo^ TCi^^
IS God for me; Me, Me! It ia VvV^e ^ Xai^vtv^ \\0A ^S.
I 4 V\^^
136 The giving Love of Cbrifty and Ser. CXIII^
})im with both hands^ and embracing him with both
arms, refolving never to part with him, but ftill to hold
by this glorious Lover and Giver; He loved me^ and gave
hi mf elf for me.
II. The fecond general head was, To fliow how and
lipon what grounds faith makes this particular applica-
tion, and entertains this giving love with a me^ m^* I
offer the following remarks for clearing this head.
Remark I, '* That we fpeak not now of the affurance
^' of fenfe; for that comes by fpiritual refle£lion, or a
•' reflex a£t upon the work of God, and not a direct aft
*' of faith upon the word of God." That reflex affur-
' ance comes alfo from the Spirit, witnefling and fcaling
the foul after believing, and that either mediately, ihin-
ing upon graces and experiences, i^c or, immediately,
upon the foul, by fome fpecial dire6l intimation. We
fpeak of that aflurance, which is properly in faith, of
which the apoftle here fpeaks, when he fays, / live by
the faith of the Son of Godj who loved me^ and gave bimfelf
for me.
Remark 2. " That the particular application of faith
" is grounded upon the word ; for faith relates to a
^^ teflimony, telieving on a word to be believed." So it
is faid, " Faith comes by hearing, and hearing by the
word of God," Rom. x. 17. Faith in a hearer relates to
faithfulnefs in a fpeaker, and credits the word fpoken.
Remark 3. ** That it is not every word of God that
" is the ground of this particular application of faith.'*
It is not the word of God in the law, but the word of
God in the ^ofpel : for the law ferves to convince of fm,
and difcovcr wrath due for fin; but makes no difcovery
of the love and mercy of God. The light of the law
difcovers death, damnation, and mifery, for evermore
to the fmner; but the light of the gofpel difcovers life
and falvation thro' Jefus Ghrift, who hath brougl^t life
^nd immortality to light.
Remark 4. '* That it is not every word or^very doc-
^' trine of the gofpel, that is the ground of faith's parti-
** cular application of the love of Chrill with a me^ wir."
For example, it is not every legal precept or threatening
this is taken in to the gofpeUd\f\^ex\fax\oT\^i\\^t is the ground
the tt6tioing Properly of F^iih. i^j
or foundation of this particular application, but the go£.
pel itfelf, revealing the love and grace of God in Chrift.
As many things arc in a houfe that yet cannot be called
the houie itfelf : fo, many things are in the gofpcl-difpciu
fationythat are not proj>erly the gofpel itfelf. Law-pre-
cepts and threatenings are brought in as a fence to the
gol'pel, to guard it againft being abufed : For inftanoe,
John iii. 17. *' God fent not his Son into the world, to
condemn the world, but that the world by him might be
faved;" there isthegofpel: but wlien it is added, verfe
18- *' He that believeth not, is condemned already*' this
is brought intQ the difpcnfation of the gofpel, but is not
properly the gofpel itfelf, but is fubfervient thereunto, to
defend it from abufe. Now, the former, not the latter,
may be the foundation of faith's particular application oif
the love of God. Thus, *' He that bclieveth not, ftiall
be damned," is a fence for the gofpel, but not properly
the gofpel itfelf: the gofpel is the thing propoled to be
believed, namely, the difpenfalion of the love and grace
of God in ChriU.
Re'ihark 5. *' That it is not every doQrrine, even of the
** love ofGodin the gofpel,that isihe firft ground of faith's
*' applying this love to itfelf." For example, there is a
two.fold love of God in Chrift, that cannot lie the ground
of faith's applying it to itfelf, viz, his love of deftination,
and his love of approbation : his love of deftination and
purpofe, whereby he is faid to have chofen U3 in Chrift, be-
fore the foundation of the world, that we fhould be holy,
having predellinated us to the adoption of children, Eph»
i, 4, 5. Again, his love of approbation and^friendfliip, chr
complacency, fuch as that fpokenof, John xiv. 23. ** If
any love me, and keep my words, my Father will love
him, and we will come unto him, and make our abodt
with him." Now, the objeft of the former love., viz.
that of deftination, is every eleft foul, and that from all
eternity, as well as in time, even before their converfioti
and union to Chrift: the objcA of the latter, namely, tfee
love of approbation, is eve^ry believer united to Chrift,
every faint. Now, thefe are precious doctrines of the
gofpel, and the fweetnefs of this divine loii^^\5t3&^ tS. A^
tination from eternity, before fai\h, wA<5S. ^^^tOowSv^'v^.
vv^
13* The giving Love of Cbrift^ and Ser. CXIIL
in time, after faith, may come to be felt In due time,
.when the foul, after believing, comes to bt fealcd with
the holy Spirit of prumiie : but yet, n^^ne of thefe, 1 fay,
are the firil ground upc.n which any finner can build
this particular application of Chrift's giving lov^, faying,
St loved Pie. For that love, whereuf the elcdt are ihe
objects, who can apply till they know they are clewed?
And that love, whereof believers and iaints are the
objefts, who can apply, that know themfelves to be,
as yet, neither believers, nor faints? And therefore the
love of God in the gofpel, that is the firft ground of
faith*s particular application, mud l^e a love manifelled
to finners as fiich, and confc:quently, fuch a love, as
fmners, under the notion of finners, may rely upon, as
exhibited in the gofpel. Therefore,
Remark 6. " That the dodtrine of the love and grace
** df God in the gofpel, that lays a foundation for the
** particular faith I fpeak of, is the dodlrine of his love
** of benevolence and'good will in Chrill Jefus, manifelt-
" ed to finners of mankind, accompanied with a parti-
** cular call to every one to believe this love, and take
** hold of this Lover for wifdom, righteoufnefs, fanc-
" tification, and redemption to himfelf in particular."
The general word of grace and love is to finners,
That Jefus Chrift came to fave finners, i Tim. i. 15.
The particular call and command to every finner, that
Jiears the gofpel, is, That he believe on the Son of God,
2 John iii. 25.; or, in other words. That he believe that,
'through the grace of the Lord Jefus Chrift, he fhall be
faved, Adls xv. 11.; or, which is all one. That, he re-
ceive and reft upon Chrift for falvation, as offered to him
in particular in the gofpel. Now, the general indefinite
declaration, That he came to fave finners, and died for
the ungodly; this points out our general name, ungodly
fmners : but then, the particular call and invitation to
come to this Jefus by faith, believing his love and grace
jnanifefted in this gofpel, this points it out to every one,
faying, *' Thou, in particular, art the ungodly finner,
" thus called to apply his love and grace. declared in
" the gofpel ; and upon this ground thou mayft, by
'^ fyith, naake this particular si^^Vvcauou^ and venture
the receiving Property of- Faith. ^59'^
^^ out with a ME, ME : He loved me^ and gave bitnfelf
** for ME."
ObjeSl. I. " May not one fear prefumption in the
*' prcfcnt caft, if it be no more that is needful ias a
*^ ground' for this fippropriaiing faith ?'•
Anfmj. Men preiunie, when tlvey are either cncouy
raged by their own go^ dnefs to believe Chrifl's love,
or difcouraged by their ovvn badnefs from believing it :
for this fays it is either fome goodnefs they have, or
fome goodnefs they want in themfelves, that they ar^
making the rule and ftandard of their faith, and not
the word of God, nor the gofpel of the grace cf God :
this is indeed prefumption ; for it fays they are cleaving
to the old-covenant way of* life by works, or goodnefs
of their own, and not trulling to the goodnefs, grace,
and love of G ;d in Chrifl revealed in the gofpel : but
if the fmner were taking with the charge, that he is a
linnerjndecd, and accepting of thefe good news, That
Chrill came to fave fmners, as a faithful - faying, and
worthy of all acceptation, and apprehending the gofpel
call particularly to him, faying, *' To thee is the word
of this falvation fent ;" and was. thereupon rolling hira-
felf over upon the grace and love of Chrift, faying.
Even fo I take it to me, as offered to me in the word ;
and thereupon conclude, H^ loved me^ and gave bimfelf
for me: this is no prefumption, but faith building upon
the proper ground of it, the word of God.
ObjeSl. 2, ** But may not one fear delufion in this
cafe, if he build this particular application only upon
the word, without feeling the operation of the Spirit,
fince ij is the Spirit that works faith in us ?
Anfuf, We are to make a difference between how
faith is warranted, and how faith is wrought. T4ie
Spirit is the worker of faith ; but the word is the
warrant of faith, and the ground of it : and the Spirit
works faith by fliewing to the foul what is the warrant
of faith ; and hence faith comes by hearing, what the
Spirit faith in the word, and not by feeling what the
Spirit works in the heart; therefore, if you build your
faith on any feelings or influences withitv '^^XJ^^V^^^'^^'^
I4» 7*^ giving Love of Cbrift^ and Ser. CXIII.
are in danger of delufion and enthiifiafm ; but not if you
buiH your faith upon the word as your warrant.
Object. 3. But if the word without me be the warrant
of faith, and the Spirit within me be the worker of faith,
what if I take hold of the warrant of the word, without the
Spirit taking hold of me, as the worker of faith within
me ?
Answ. That is impoffible : for, where a foul takes
hold of Chrift, and his love and grace revealed in the
word, and upon the warrant of God's word itfelf in
particular, it neceffarily prefuppofes the Spirit prefent
in that word, opening up to the foul the particular war-
rant, and difcovering the love of Chrift in that word,
and fecretly and powerfully drawing the foul to apply it;
and yet fo infenfibly may that power be exerted, that
the foul feels nothing till afterwards ; ** After ye believed,
ye were fealed." There may, indeed, be joy and peace
in believing ; but faith, though it may be attended
with joy, and peace, and feeling, yet is not grounded
upon any thing but the word, or the love and grace of
Chrift revealed in the word: even as a houfe maybe
built with lime, and fand, and clay, but is not founded
upon it.
Object. 4. But, muft not Chrift be revealed into the
heart? And is there not a feeing of the Son, in order to
believing in him? And therefore fomc fenfible work in
the heart to found this particular application of faith?
Answ. There is a fight of fpiritual knowledge and il-
lumination that is neceffary to faith, and goes indeed be-
fore it: but there is a fight of fpiritual experience and fen-
fation, that is not neceffary to faith, but follows after it,
The former is that revelation of Chrift into the heart
that Paul fpeaks of, " He revealed his Son in me ;"
and that feeing of the Son that is neceffary, in order to
believing in him. Faith comes by hearing, not by feel-
ing; and fo believing in Chrift comes by feeing him in
the heart. Chrift is not formed in the heart by the Spi-
rit, till once he be revealed in the heart by the word.
And fo it is not the Spirit's fealing work, giving an in-
ternal feeling of Chrift; but the Spirit's teaching work,
giving
the receiving Property of Faith . 141
giving the internal revelation of Chrift, that is neceffarjr
to faith.
Object. 5. But if I want this internal revelation of
Chrift, and have Chrift only revealed to rac, and not re-
vealed in me: Have I, in that cafe, any warrant to be-
lieve ?
Answ. I. Though Chrift revealed in you, is necef-
fary to the working of faith; yet Chrift revealed to you,
in the word, is all that is neceffary to the warranting of
faith: and therefore,
2. Since it is not Chrift fpeaking in the heart, but
Chrift fpeaking in the word, that is the ground and
warrant of faith; if you build ynur faith and hope upon
the love and grace if Chrift revealed to you in particu-
lar,, you have no ground to doubt Chrift is revealed in
you : therefore, in feeking for a foundation and ground
of faith, never pore, upon yourfelf, or what you feel, or
what the Spirit works in you; but rather hear what the
Spirit fays to you: " He that hath ears to hear, let hinx
hear what the Spirit faith to the churches.'* If you hear
what the Spirit fays to you of the love of Chrift, and be-
lieve it with application as revealed to you, then you may
be fure he is revealed in you: and upon ihe warrant of
his word, thus revealing his love to you ; you, through
grace, may apply it to yourfelf with a me^ ma He loved
ME, and gave bimjelf for ifE.
III. The third general head I propofed was. To name
the reafons why faith hath this appropriating property.
And here I Ihall ftiew, r. Why it is fo,.tbat faith hath
this applying property; and, 2. Why it muft be fo, or
the ncceifity of it,
t/V, As to the former of thefe, faith hath this apply-
ing property.
I. Becaufe faith is an uniting grace, that unites the
foul to Chrift; *' That Chrift may dwell in your hearts by
faith,^' Eph. iii. 17. As it comes from him, fo it leads '
the foul to him, and cannot ftay away from him, nor
reft till it makes clofe application to him* God, the
giver of faith, hath given it this office of \qv\w\.^ \3cvfc
foul to Jefiis ; and therefore, in tJi^ da:y ^ \w2C\wvckV
14^ ^^^ S^^^^S -^^^^ ^f Cbriff^ and Ser/CXIIL
finners are brought to fay, '* Cume, let us join ourfelves
to the Lord; the everlalUng covenant ihall not be for-
gotten^" as the words may be read, Jer. 1. 5. Some
drawing virtue is let outtfrorji that covenant between
GuB and Chrill, that drawg out the foul's confent to that
bargain, and fo to take on with Jefus as the glorious
Lover, that propofes fuch a bleffed bargain' as himfelf to
it: O! it is a good bargain!
2. Becaufe faitii takes up the warrant and ground it
hath to build upon ; it reads the gofpel as a love-letter,
faying, There is a letter from heaven, and it is backed
fjr me, indjrfed for me : it fays, To thee ; " To thee
is the word of this falvation fent:" and therefore I may
alfo fay, Tome, tome, it is fent. Ha lovcdviCy anJ
gave blmfelj for me.
3. Faith takes up the fitnefsa^ndfult^bienefs between
Chrift and the foul's cafe ; and therefore makes parti-
cular application. As ever a plaifter was fuited to a Lre,
or a remedy fuited to a malady ; f > Chrift is fuited to
the finner's cafe ; and faith difcerns this, and fays.
There is wifdom for a fool like me ; there is righteouf-
nefs, for a guilty fnil like me ; fan6liiii;ation, for a. filthy
foul like me; redemption, for loil and miferable me;
there is light, for dark me ; and life, for dead me ; and
liberty, for bond me: and theref a^ I sannot but welcome
it to me.
4. Faith's particular application flows from the ap-
proach of the Spirit of faith mixing itfelf -with the word,
to make applicatioli of Chrill's redemption. Thou^
the external revelation fixes the duty of believing, and
all have an equal warrant to, believe in Jefus; yet fiKh
is the di[lingui(hing grace of God towards fome, that he
opens up the warrant to them particularly, and cauies
them make particular application thereof to themfelves,'
and to believe what others have as fair a revealed war-
rant to believe, as they have : f(jr, though this power-
ful coming of the Spirit is necelTary to work faith ; yet
nothing elfe but the word is neceffary to warrant faith,
and to be the ground of it ; yea, in pure believing, the
Spirit makes the foul build upon nothing but the word.
Taith may be confirmed afterward by the feeling and
the receiving Pro/Jetty of Faitb. 14^
fealing of the Spirit, as I faid already ; but in nothing
does the power of the Spirit more exert itfelf in the day
of believing, than in bringing the foul to be denied to
all external feelings, and to rejedt all other grounds, of
faith than what is propcjfed in the word of grace* Let
every one therefore, cry for the Spirit of faiths, who is to
be received in the hearing of faith. There is a paflive re-
ceiving of the Spirit, even as dry ground receives a fliow.
er of water from the clouds; this is neceffary for the
working of faith where it is not, and exerting it where
it is : and there is an aftive receiving of the Spirit after
faith, of which it is faid, '' Received ye the Spirit fince
ye believed ?" And of which alfo it is faid, '* After ye be-
lieved, ye were fealed with the holy Spirit of promife."
Now, it is the former, the paflive reception of the Spirit*
or theSpirit coming as theSpirit of faith, that.wcmld make
a happy believing and applying time among us, by mak*
ing us liilen to the voice of Ghrift in the word, and hear
him only, of whom the Father fays, " This is my belov-
ed Son in whom I am well-pleafed; hear ye him.''
2rf/y, Why is it necelTary that faith have this applying
property, applying the love of Ghrift as revealed in the
gofpel with a me, /«e, of particular appropriation? Why,
it is neceffary on many accounts-.
1. It is rteceffary to juftification. Faith doth not juftify .
but in a way of applying and appropriating the righteouf-
nefs of Ghrift to itfelf, faying, as it is, Ifa.x)v.24. *^ Sure-
ly, in theLord have Irighteoufnefs:" and liencc the name
of Ghrift, in whom we are juftified, is a name of appro-,
priation, Jer. xxiii. 6. " The Lord our rightcoufnefs ;*' \
which, in the Angular number, when faith is a£led per-
fonally and particularly, is. The Lord my righteoufncfs.
The juftifying blood of Ghrift muft be fprinkled on the
confcience by a particular application of faith; and it does
not juftify if it be not appropriated, no more than a plaif-
ter can heal unlefs it be applied. It muft be applied
with a mcy me; and loved me^ and gave bimfelffor me*
2. It is neceiTary unto fanftification, Ghrift is made of
God to us not only righteoufnefs, but alfo fanftification ;
and he is, fays faith, made of God to me fanftificatvyoLX
hence it is the language of faiXh, la \S2l^ lufstiiVv^^ \.
144 216^' giving Love of Cbrijty and Ser, CXIII.
ftrength, as well as right^oufnefs. In him there is ftrength
for me, fays faith ; and without this applying arid ap-
propriating of. the ftrength and grace that is in Chritt to
oarfelves^ we cannot be ftrong in the Lord; ur ttroog la
the grace that is in Ghrift Jefus.
3. It is neceflary to confolalion. All the comfort we
have ift the love of Chrift, is in the application of it ;
He loved me. All the comfort that iffaes from bis deaths
is in the application of it; He gave bimfelffar me. Take
away this me^ or this appropriation of Chrift, and yoa
take away comfort : and hence the more clofely that
faith ads upon Chrift, the more comfortably; for, *^ Be-
lieving we rejoice, with joy unfpeakable." And hence
alfo, the more unbelief prevails, putting away the grace
and love of Ghrift, faying, O it is not for me, this promifc
is not to .me, the more difcouragement prevails.
4. .It is neceflary to peace, quiet, and reft; " Come to
me all ye that are weary, and I will give you reft. Be-
ing juftified by faith, we have peace with God. In mc
ye ftiall have peace," fays Chrift; in a way of applying
xne, and appropriating me to yourfelves, ye fliall have
peace. Peace with God is a fafe garrifon in the time
of outward trouble; but take away the me^ me of faith,
and you undermine the garrifon; you blow up the peace
of the foul. ^
5. It is neceflary u^ito boldnefs in approacliing to God ;
** We have boldnefs to enter into the holieft by the
blood of Jefus:'* and the boldnefs of faith flows from the
applyhig quality of it. Faith walks on this red.fea: if it
did W)t keep its feet upon this red carpet, it could not
come boldly to God. , *.
-6. It is neceflary unto evidential aflurance, which is
the fruit of faith.- Faith's applying quality with a me^
mtf, founded upon the word, is fiducial afTurance, which
is the very nature of faith grounded upon the word :
but faith's rcfleftion upon itfclf, and upon the work of
God within one, is evidential aflurance. And this can-
not be witiiout the former, no more than there can be true
evidences of faith without faith itfclf. When a man can
oncij fay, by the afl*urance of faith relying on the word,
Hehvedmes then he, may come, in due time, to be able
t.0
tbe receiving Property of Faith. I45
to fay by the affurance of fenfe, I feel his love burning
in my breaft, and warmiiig my heart : ** After ye be-
lieved ye were fealed."
7. It is necelTary untp viAury, fpiritual viilory. And,
(1.) It is necelfary to our vi6lory over the devil; for
the more clofely we apply Ghrift to ourfelves, the more
powerfully do we defeat and drive off the devij : The
fhield of faith quenches his fiery darts. This applying
faith takesxin Chrili to itfelf, and then deftroys the works
of the devil. Ghrift for us did it once, and Ghrift in us
does it again,
(2.) It is neceffary to our vi£lory over the world :
for, *' This is the viftory whereby we overcome the
world, [35 well as the god of this world] even our faith ;"
and particularly faith as.it appropriates his love, O!
when it fees, and applies,, and feeds upon the love of
Ghrift, how doth it defpife the world, and would not
give a glance of his love for all the glory of the world ?
The believer defpifes its frowns and flatteries both, fo
far as he applies Ghrift, and confides in him ; whereas,
when people take not hold of, and rely on Ghrift by
faith, they take hold of the world, and the world takes
lipid of them, and overcomes them.
(3.) It is neceffary to our viftory over the flefh, and
over fm and corruption : fo far as we believe the love
of Ghrift to ourfelves, fo far we hate and loath fin; the
love of Ghrift eats out the love of fin: fo far as the love
of Ghrift is'belie\;ed, fo far is the love of fin banifhcd ;
for fin lofes its dominion .while we are not under the law,
which is the ftrength of fin, but under grace and love,
which is the deftruftion of fin. Why does fin preVail
fo much, but becaufe we believe the love of Ghrift fo
little.
(4.) It is neceffary alfo to viftory over death ; let
death appear in all its moft dreadful ftiapes, yet by this
particular faith of Ghrift's love, we will be able to fay,
" O death, where is thy fling? Ograve, where is thy vic-
tory? The fting of death is fin, and the ftrength of fin is
the law: but thanks betoGod, who giveth us the viclor^^
through our Lord Jefus Ghrift.'* O S\rs^ viVvew wt^cy^ve\
prevails, crying oQt^ AJas! I fear heV\«t\Y\ -aoV \o\^^ ts\'«
Vox. VIL + K . ^
146 The giving Lo'ffe of Cbrifty and SfiR. CXIII.
I doubt of his love to me ; I doubt of his proraife, if it
be to me ; how can that foul (land before death ? The
fear of death overcomes him ; but when faith applies
the love of Chrill, and the promife fealed with the
blood of Chrifl, then it overcomes all the fear of death,
and overcomes by the blood of the Lamb.
8. This applying faith, faying, we, me^ with the apoftle
here, is neceffary unto fervice, and to the right difcharge
of duties, particularly that of prayer and praife, fcPc.
namely, that we may fervc the Lord without flavilh fear;
*' That we, being delivered out of the hands of our ene-
riiies, might ferve him without fear, in holinefs and righ-
teoufnefs before him all the days of our life," Luke i. 74.
God loves a cl>earful giver, a chearful fervant. Doubts
and fears of unbelief make very tjhheartfome and unholy
fervice : but the more lively the faith of the love of God
in uhrift is, the more loving and acceptable fervice is
performed.
9. It IS neceffary unto fufFering, as well as unto fer-
vice. Who is the Chriftian that will take joyfully the
fpoiling of his goods, and fuffer joyfully for the name
of Chrid ? Even he that hath the moft lively faith of
Chrift's loving him unto fufferings and death, faying.
He loved inCs and gave bimfeiffor me, O I how ought I
to love him, and give myfelf, my life f jr him, through ■
his grace ? We may be called to fuffering, but it muft
be given us ; and it is he that gives to believe, who muft
give to fuffer; and he jifives to fuffer by giving to believe:
lor, •' By faith, we chufe, with Mofes, to fuffer aiHifilion
with the people of G )d, rather than to enjoy the pleafures
of fia for a feaf>n.'^ And the more clofely faith applies
the love of Ghrift, the more forward it is to fuffer ; and
the m >re doubtfully it views his love, the more back-
ward and unwilling to fuffer for him.
10. It is neceffary unto growth in all the other graces
of the Spirit : for example. The grace of love will not
grow, but by the faith of his love ; '* We love him, bc-
caufe he firft loved us." — The grace of humility and
true humiliation doth not grow, but upon the appropriat-
injQf faith of his love, and of God's mercy venting thro*
ChriHi " TAat thou mayeft retnetnbet^ ^wdbe coufound-
e4 ^nd never open thy mouth any mott,>otQ.^.>afc ^IxJa^
the receiving Property of Faiti. i^f
ftiame, when I am pacified towards thee for all that thou
haft done," Ezek. xvi. 63, The faith of God's being
pacified inChriil, a loving and well-pleafedGod in Chrift,
abafes the foul, and humbles it to the duft. — The grace
of patience does not grow, but upon this root. We bear
all things, and fufFer chaftifement kindly, while we be-
lieve that he chaftifes not in wrath, but in love. — Thus
1 might go through the other graces of the Spirit, and
Ihevv that this applying property in faith, is neceffary
to the increafe of the whole of them.
11. It is neceffary unto perfeverancel hence, faysl
Chrifl, '' As the Father hath loved me, fo have I loVed
you ; coniinue ye in my love :" intimating, that the
particular faith . f his love, and of the firmnefs, greatnefs
and duration thereof, like that between him and hist
Father, is a flrong root of perfeverarxe, and continuing
in his l>ve. Our love to him, and perfeverance in the
duties of love to him,, is up and d>vvn, ebbs and flows
with the believinci; perfuafion of his love. •
12. It is neceffiry unto pur prefervation from the
errors and dtifeclions of the times, and to our excitation
to any z-jaloiis appearance for Ghrift. This particular
faith of Clirill's love is a notable fence againft errors
that abound in the day we live in : for, as the moft part
receive not the love of the truth, that they might be
faved, and are given up to ftrong delufions, to believe
a lye ; fo, when the truth is received in love, and Ghrift^
the centre of all truth, embraced in love, it makes, the
foul ftand out againft all damnable error, faying, Oh!
ihall I deny the truth,, who have got the faith and feeling
of the love of Ghrift therein.
It is a notable fence againft the apoftacy of the times:
" Will ye alfo go away?" faid Ghrift to his difciples; ye
to whom I have manifefted myfelf and my love, as I have
not manifefted myfelf to the world. No, no; '^ To whom
fhall we go?" faidPeter; *^hou haft the words of eternal
life:" intimating, that the faith of his word of grace, was
a cord to bind them to abide with him, and to keep them
'back from apoftacy. '
This particular faith would alfo excite us lo ^wVCxcLe^^
Public: Tcrihhn is only right founded, \v\\^tv\X ^^xi^^ w^^xv
JC 2 ^^^-
148. Tie givhig Lave ofCbrifty and Ser.CXIIL
pcrCnial religion, perfonal acquaintance with Ghrift,
and the particular faith of his love. They that can fay
believingly> He loved we, will endeavour to fay it prac-
tically, fhewlng their faith by their love, and fliewing
their love by their zeal. Love is the fire, zeal is tlie
flame ; they will fhevv the fire by the flame.
In a word, it is neceffary in all thefe particulars, for
teaching the great end of glorifying God, and enjoying
him. When we are ftrong in the faith, we give glory
to God; and efpecially when we believe againft unbelief,
by believing his love to us as revealed in the word,
againll all objcftions to the contrary from other quarters:
but we diflionour him, by unbelieving jealoufies of hi$
kindnefs, and by difcrediting his word ; denying both
his mercy and truth. — Again, the more clofely we cleav^e
to him by this applying faith, the more fully do we en-
joy him ; for, this faith is a drawing near to him ; where-
fis the oppofite, unbelief, is a departing frooi him, Heb.
iii. 12. We come now,
IV. To the Fourth and laft thing propofed, which
\yas to make application. And this we may cffay in
an ufe of information, examination, artd exhortation.
i/>. We may improve this doftrine for information,
lo it the property of true faith, to entertain tbe giving
love of Chrift, declared in the gofpel, with a me^ tnf^.
by particular application ? Hence fee,
1. The danger and difadvanta;3;e of unbelief: it rejefls
the grace and love of Chrift, faying^lt is not to me^ Ji
rejefts the gift of God, and the greVt falvation, faying,.
Jt is too great for me ; it is too good for me; I miifl rc-
fcilve to v/ant it ; for I am not meet for it, and it is not
meet f 'r me. Oh I dangerous cafe ! ** He that beUev-
ethnot, hath made God a liar."
2. See the excellency and advantage of faith and
believing. It takes home Chrift and all his grace and
fulnefs to'itfelf, faying. Oh! here is a treafure for nie;
here is a portion for me ; a good bargain for me: how-
ever unlovely I am^ yet here is a wonderful Jjipver and
Suiter for me: he evidenced his love for me, by giving
himfdffvr iiie : he is evidencing, bU Iwe to me, in giving
the receiving PYoperty of Faith* 149
himfelf in the gofpel offer to me : It welcomes Chrift
and his love, faying, He loved me.
3. Hence lee the danger of that legal do6lrine, that
obftruds their particular application of faith, by bring-
ing in fo many terms and conditions neceflary, in order
to be the ground and foundation of faith's perfuafion ;
making either fome work done by people, or fomework
wrought in tli'jm, to be the ground of confidence with
reference to the love of Chrift; thus leading people into
themfelves for a foundation of faith : and hence few or
none can, by their doctrine, fee any ground to apply the
love of Chrill to themfelves, becaufc they canm t fee any
ground in themfelves, where indeed they ought not to
ieek it. That legal ipirit is too natural to all mankind,
and hath little need to be furthered by legal doftrine.
4. Hence fee alfo the darknefs that obicures many
gofpel fermons, even among thefe who are otherwise
evangelical, yet in this tliey are beraifted, that they
cannot take up any affurance or perfuafKm in the tiiatter
of faith, dillinfl from that affurance of fenfe, which fol-
lows after faith; nor take up the affurance, application,
and appropriation of faith, grounded upon the word of
God, which is the duty, of all that hear the gofpel, dif--
tindt from the affurance of fenfe, founded upon the- work
of God, which is the privilege of believers at times.
HoW mifarably do. many confound the grounds of faith
with the marks of faith ? and fo fhut the door of faith,
tnany times, againft alt that have hot the fevitlenceS of
faith ; and, through miltake of the gofpel Wethod at
falvation, fometimes make the marks and evideilcefs of
faith in them who have believed, to be fo many lets
and hindrances to the faith of them that tiever believed^
as if they ought not to believe the love atid grace of
God revealed in thd Word, unlefs they have thefe marks:
whereas fmners are warranted to build upon the groiitlde
of faith that are without them in the Wctrd, though they
can fee no marks of faith within thertr; for to build upotl
thefe, although they had them. Would be a building of
fenfe, and not a building of faith.
idly, This doftrifle ttiay be impTo-^e^ \>7 n^vj. ^
K 3 ^^^-
150 ^^ giving Lcve of Cbrlft^ and See. CXIII.
examination. Try whether or not you have been ever
brought to this particular application of faith; or to the
Me, Mdy that is here fpoken of; He loved me, and gave
bimfelffor me. If fo, then,
1. The time hath been, when the wrath of God,
revealed in the law, hath been applied particularly
to you, and by^ou. Have you ever believed the curfe
and threatening of the' law, faying, *' Curfed is cvtry
one that continueth not in all things written in the book
of the law to do them ?" Have you believed that with
^ Me^ Mey faying, I am the man; I am the perfon; the
finful, miferable, guilty perfon, that, by fin, am expofed
Xo God's wrath ; and, ^' What fiiall Ido to be faved?."
2. The time hath been, wherein the love and grace
of God revealed in the gofpel, hath been applied parti-
cularly to you and by you, fo far as to give you the hope
of relief from the law-fentence of condemnation, and
to draw your heart to j^ particular acceptance of Chriit,
as offered in the gofpel to you, for faivation from fiii,
and deliverance from the wrath to come. This imports
the 3Ie^ Mcy in the text, even though you have not been
able, in exprefs terms, to fay it in the words of the apoftle,
He lovsd y/ie, and gave bimfelf for mc»
3. Are the defeds of this faith grievous to you? Is it
uneafy to you, That you cannot freely come out with
the Me, Mc ? Do you find it matter of grief to you, that,
thro' unbelief, you fhould fo muchqueftion his love to you;
and matter of joy to you, when you get kindly views of
him, and can fay with the apoflle. He loved me^ and gave
bimfelffor me? Know you what it is to believe his love,
even when you do not feel it? that is, when you want the
i'oyful fenfe of his love, yet, you hope in his word, and
lang upon it,faying, * I believe; Lord, help my unbelief?'
This argues particular application of faith. Know you
what it is, notwjthitanding of the power and prevalence
of fin, yet to maintain fome hope againft hope, becaufe
his word endureth for ever, and his love endurqih for
ever ; and therefore you are encouraged to return again
and again to your firfl: love ? This imports and included
in it the heart, faying, He loved me^ even though you
dare not^ with confidence, exprefs it.
the rccthing property of Faith* 15 c
4. Is your public religion foumled upon perfonal re*
ligion ? Public religion, and concern for the ark of God,
and the workof God,and the caufcof Ghriii, and histruth,
and reformation principles, is very proper and neceffary
in a day wherein truth is fallen in the ilreets. It is fit ta
appear for Chrift, efpecially, when, princes and parlia-
ments are againft him ; when courts and judicatorica
are againft him ; then we fhould cleave to him, and to
thefe that are engaged in witneffing work for him. But
yet, before our public religion can be probative, or
evideiUial of our true love to Chrift, it will be founded
upon perfonal religion; perfonal acquaintance with Chrift,
perfonal concern abait.his love to you, and a particular
faith of his love conllraining you to that appearance for
him. Happy is the foul that can fay. He loved me^ and
gavtf himfeif for me; therefore, it becomes me to love
him, his name, his truth, his caufe and intereft; and to
give myfeif for him, to adl and do for him, to fuffer
for him; to fufitir ftiame and reproach for him, to fuffer
loffes, and crofFes, and the fpoiling of my goods, if he
call to it; yea, and death itfelf for him, A public feligioa
of this fort, flowing from the faith of his love, is a prac-
tical faying, He loved me, and gave himfeif for me.
3^(y» The d*'£lrine may be applied by way of exhor-
tation oraddrefs: and our exhortation fliall be tendered
both to unbelievers and faints.
[i.] We direfl: our exhortation to thefe who are
unbelievers, and never came to make application .;f
Chrift to themfelves, and are ftrangers to this appropri-
ating faith. O Sinners ! if you know yourfelf to be fo,
^nd have any need of a Saviour, come to him by faith,
applying him to yourfelf in particular, with a Me^ Wi»,
of fpecial appropriation. In order to this, I propofe
two things to your confideration.
I. Confider, in what capacity you ought to view
yourfelf, when applying this giving love of Chrift with
a Me^ Me, to yourfelf in particular.
(i.) It is in view of your being afinner, that you are
to make this application : for, *' While we were ^^^ ^vcv-
ners, Chrift died for the ungodly; and, Cut\^d\^Ci.\.ciS.vi^
K4 ^^^-
15* 7be ghing Love of Cbrifty and Ser, CXIIL
finners;'* and therefore it is as a finner, not as a faint,
that you muft Ihew this love, faying, He Icved me^
a finner ; me, a moft unlovely creature ; me^ an objeft
of hatred and abhorrence. Unbelief makes a quite
contrary improvement of this view, faying, Alas! this
love cannot be to me: it mull be faints, and holy perfons,
and good folks that can fay, He loved me. Nay, but fays
faith, " He came not to call the righteous, but finners
to repentance ;**. and his name, as a Saviour, relates
to finners : and, in this gofpel, he is manifcfting his
teaching love, to blind, ignorant finners ; his pardoning
love, toward guilty finners ; and his conquering love,
tou\:rd captive finners, and fuch an one am I: therefore,
as a finner of that fi>rt, I will venture on this love,
and conclude, He loved me. Again,
(2.) It is in the view of being, not only a finner,
but a chief fmner, that the foul applies this love ; f6r,
^'^ Chrift came to fave finners, of whom I am the chief;
I was a blafphemer, a perfecutor, and injurious ; yet,
//<? /(jvfrfwf^f, fays Paul; for, I obtained mercy^^'* notwith-
flanding what I was, and what I am ; fur the gofpel
makes no exception ; Jefus Chrifl came to fave finners,
and fo proclaims his good-will towards men. Here alfo
unbelief ftarts up, faying. No doubt, if finners may
apply this love and grace to themfelves-, yet not fuch
finners as I am : not fuch a guilty finner, fuch a filthy
finner, fuch a black finner, fuch a bloody finner, fuch a
backfliding finner, that have returned again unto folly.
Nay, but fays faith, If he faid to me, when 1 was in
my blood. Live ; and loved me, when I was in my
blood before ; and made me accept of his love offer,
and fay. He loved me ; may I not again venture u pott
his grace and love, when his love is a-new manifettcd
in his word of grace to me^ and fo take it home to my-
fclf with a Me, Me? The greater my fins are, the great'
er is his love to me ; and the more will i fay, with
admiration and aftonifliment, He loved me ; even me,
the blacked ; me, the vileft ; me, a run-away ; me^
a rebel ; me, a dog ; me, a devil, a monfler !
2, Confider in what capacity you ought- to view
Chrillj in order to this applying 2t€l of hXth.
the receiving Property of Faith* 153
(1.) You are to view him as one in whom is all di-
vine fulnefs, for the benefit of poor miferable finners ;
fahiefs, not for himfclf, but for you : fay not, What
is it to me, that he is fo full? Yea, it is for thee: ** He
received gift« for men, even for the rebellious,'* Pfalnl.
Ixviii. 18. And the rcafon of his communicating that
fulnefs, is his uwn free grace; '' He hath mercy, becaufe
he will have mercy."
(2.) You are to view him as one, whofe glory and
perfcdli^^n \i is to give out himlelf and his fulnefs ; for»
*- He is exulted to give repentance and remifRon of fins.*'^
Thus it is 'his honour and exaltation to give out grace.
There is a two-fi^ld glory of Chrift, the glory of his per-
fon, as the Sen of God ; and the glory of his office, as
Mediator: the former is infinitely complete, admitting of
no diminution or augmentation, being unchangeably the
fame for ever and ever ; but the glory and perfeftion of
his officef, as Mediator, is frill more and more complete,
the more finners he receives, and the mere grace he
gives out: hence the church is called his fulnefs ; and
hence, faints are called the glory of Chrifl; and hence
Chrilt is faid to be glorified in thera: and John xvi. 14.
^' The Spirit, fays Chrid, Ihall glorify me ; for he fliall
receive of mine, and Ihall ihew it unto you.'*
(3.) You are to view him, as .one, not only ready, but
willing to receive fmners that come to him, and welcome
them, in coming and apj-jlying him to themfelves, by a
particular a;!^propriatrng faith ; but alfo rejoicing in nou^
thing more heartily, and delighting in nothiirg more fweet-
ly, than in fmners their coming to him, and matching with
him : this is what he rejoiced in the thoughts of from eter-
nity; ''I was daily his delight, rejoicing always before
hiiD. Rcj )icingin the habitable parts of the earth, andmy
delights were with the fons of men," Prov. viii. 30, 31.
His joy is frefh, when the finner is actually efpoufed tcS
him; '* Go forth, O ye d-aughters of Zion,and behold king;
Solomon with the crown wherev;ith his motlver crow'necl
him, in the d:iy of hi^; cfpoufals, and in the day of the glad*
nefs of his heart, Simg iir. 11. He fliall fee the travail
of his foul, and Ihall be fatisfied," Ifa. liii^ 11. "^^-^^.A^^
delights ajxf rejoices in this cfpo\)^i'a\^ lot ^vt^x \ -oj^ ^^^.
i54 ^^ s^^^^S ^^^^ ^f ^^'"ipj ^^^ SfiR. CXIII.
rejoiced in the thpught of it from eternity, fo be will do
fo unto eternity; " And I will betroth thee unto me for
ever; yea, I will betroth thee unio me in righteoufnefs,
'* ^nd in judgment, and in loving-kindnefs, and in mercies.
I will even betnith thee unto me in faithfulncfs, and
thou flialt know the Lord,'' Hof. ii. 19, 20. The efpu-
fals are everlafting.
(4.) You are to view him as one, that hath no will to
take a refulal at the finner's hand; and that will admit of
no excufe to hinder y<>ur coming to him, and clofing with
him for thyfelf, as a match for thee, or hinder hU accep-
ting of thee. What is it that will hi'^der? Is it the broken
law? No; he hath fulfilled it; yea, magnified the law,
and made it honourable. — Is it o^ended juflice: No;
he hath fatisfitd juiiice : and therefore God fays, '* I have
found a ranfom." — Is it outward raeannefs and bafenefs?
No; tho' thou wert cloathed in rags, if thou haft a mind
for Chrift, he will accept of thee; for, '' To the poor the
gofpel is preached:" fee i Cor. i. 26, 27, 28. — Is it in-
ward blacknefs and deformity? No; '* Tho' you have lien
among the pots, ye fhall be as the wings of a dove, cover-
ed with filver, and her feathers with yellow gold:" fee
Ifa. i. 18. xliii. 24, 25. Ivii. 17. Chrift marries none,
but thefe who are finners, that he may have the honour
to take away their fin. — Is it former refufals of him? No;
tho' thou haft defpifed many gracious offers: fee Prov. u
21, 22, 23. They refufed long, and Were long fcorners.
** How long, ye fcorners, will ye delight in fcorning? isfc.
Turn ye at my reproof: behold, I will pour out my Spi-
rit unto you; I will make known my words unto you."
Is it any backfliding, or revolting of thine from him, after
fome kindly working of heart toward him ? No; *' Thou
haft played the harlot with many lovers ; yet return again
unto me, faith the Lord. Return thou backfliding Ifrael,
faith the Lord, and I will not caufe mine anger to fall
upon you; for I am merciful, and will notkeep mine anger
for ever," Jer. iii. i. 12. — Is it that he never faved the
like of you, and that there is no finner like you? No, no;
for there is none like him for a Saviour; ** Who is like
unto the God of Jefurun?" Yea, what if your vilenefs and
unworthinefs qualify you for him? as one faid, My wants
and univarthiuefs qualify me for CVinft*
the receiving Property of Faitb\ 155
[2.] We fhall now conclude with a word to thefe
who have attained this appropriating faith, which hath
in its nature this property of applying Chrift with a Me^
Me ; He loved mf, and gave bimfelf for me. Have you
win to make application upon the ground 01 the word of
grace ? Then, O believer,
1. Be very thankful. Tell me, when you was under
a fenfe of fui, a fear of hell and wrath, what would you
have given for the things you now partake of? \ And
what was your refolution, in cafe God (hould deliver
you fron: your bonds of fear and dread ? Therefore now
perform your vows of gratitude, and glorify God : for
tliis end he made heaven and earth, and every creature^
that he might get glory. And ought, not you, eipeciaHy
to glorify him, not only in your heart, but alfo in your
lii'e and walk?
2. Be very humble ; for, " Who made you to differ?'*
Know you not', that thoufands and millions are going
to hell every day, who are in many refpefts better than
you? Yet, out of fivereign grace you are plucked, as
a brand out of the burning; and they are paffed by»
without ever getting grace to improve the warrant they
have cf applying Chrift to themfelves by faith, for their
falvation.
3. Be very a£live in making progrefs; know that your
falvation is but begun, all is not over: you have much
work ado, a great warfare to accomplifli ; therefore*
prefs forward, forgetting the things that are behind : let
your faith work by love.
4. Be very confcientious, that you may be in cafe to
fay, " Herein do I exercife myfelf, to keep a confcience
void of offence toward 6od, and toward man.'* This
will be a continual feaft ; and faith will be evidenced
and farthered this way.
5. Take care, that you never mifconftrufl the provi-
dence of God, however hard and trying; knowing, that
whatever his outward difpenfations be, yet he is ftill the
fame, and his word is fiill the fame. Beware of putting
harfli commentaries upon his dealings and difpofals.
Have you believed his love with particular application^
upon the ground of bis own word oS ttT^ce"l T\\^t\.\^'^'^^'^
iS6 ^be giving Love of Cbrifty he.
word of grace and promife be the rale of your jadging
of his love, and not any alteration of your inward frame
or outward lot.
6. Endeavour to maintain your relation to him, even
under all dark providences, hidings, and defertions, fay-
ing, "My God, my God," even when you have occafion
to fay, '* Why haft thou forfaken me ?''
7. Live near your ftrength; and let the life you live be
by the faith of the Son of God. ** He that abideth in me,
and I in him, bringeth forth much fruit." Renounce all
confidence in the flcfh, and in every piece of duty : •* Go
in his ftrength,'^ for afliftance, " making mention of his
righteoufnefs," and his only for acceptance: fo thus
maintain the life of faith that is begun.
8. Let it be your care and ftudy to get others called ef-
feftually, as well as you : endeavour 10 call them out of
darknefs by your fhining light; '* Let your light fliine in
darknefs:" and particularly endeavour to open up the
grounds of faith to them, that they may fee what ground
they have, as well as you, to make particular applica-
tion of Chrift to themlelves, and to embrace him for their
falvation. If you have been brought to a Me^ Me; He
ttfvedi/iz^ and gave bijnfdf for me ; you will defire alfo
that others may partake with you, becaufe there is
enough in him for them and you both.
g. In a word, plead the promife of the Spirit for cauf-
rng you to walk in his ftatutcs, and enabling you to con-
tinue in the faith; and in this applicatory way of believ-
ing his love, that fo his love may conllrain you to his fer-
vice ; and that the joy of the Lord may be your ftrength
while you ftand to it by faith, faying, He loved me, and
gave bimfelf for HE.
SERMON
{ 157 )
SERMON CXIV.
GOSPEL. HUMILIATION, grounded on Faith's
View of DIVINE PACIFICATION.*
EzEK. XVi. 63.
That tbou mayeft remember and be confoundedy and never
open thy moutb any mc^re^ becanfe of thy Jhame^ wben I
am pacified towards tbce for aU/tbaM tbau b^t done^
faith the Lord. ^
A FTER great Qonvi^ions af fins and great denimci*-
•^^ tions of judgments againft Ifrael, in the pretseding
part of the chapter, the Lord here, in the clofe, reraem-
bers mercy in the midft of wrathy and ends all his fad
andheavy words with a ivjtcX^ nevernbe^fs^ ver. 6a. And,
indeed, mercy muft begin on Gk^d's fiije: •' Neverthelefe^
I will remember my covenant with thee, in the days of
thy youth; and I will eftabKfh untathee an cvcrlafting
covenant.'' And what will be the effeft of this, we fee in
ver. 61. *' Then Ihalt thou remember thy ways, and be
alhamed." It is worthy our obfervation, that, when Goit
fays, *' I will remember my covenant,^' then he adds,
" Thou (halt remember thy fins." Hence it is cvidetil:^
that never a good thought, never a penitent thougfec
would have conic into our hearts, had not fbme thoughts
* This £ermon. wa«? preached before th« AfiJodsKta Prclbjttery. or
TueTday, Auguft aStli. 1-739. bcing^ a Faft-d«w, appolKted.to be ol>
fbrvcdby them, in the pariib of Kiorofk.
of
158 • Gofpel' Humiliation^ and
of peace and good-will come into God's heart. Wheu
he remembers his covenant of mercy for us, fo .as not
to remember our fins againll us, then we remember
our fins againfl: ourfelves with ftiame. '
And in the latter part of the verfe he adds, " When
thou (halt receive thy fifl:ers,thineelder and thyyoanger:"
that is, when the Gentile nations, fome of them greater
than thou art, and fome lefTer, both ancient and modern,
Ihali be received into church-communion, and owned
as members of the church of God ; " And I will give
them to thee for daughters:" they lliall be my gift unto
thee as daughters ; they fhall be nurfed up and educat-
ed by that gofpel, that word of the Lord that fhall come
forth from Zion, from the Jews; infomuch,that Jerufaleni
below may, in fome fenfe, , be called the m ;ther ; and
Jerufalem, which is above, which is free, Ihall be ac-
knowledged to be the mother of us all, Gal. iv. 16.
•' They (hall be thy daughters, but not by thy covenant;''
that is, thy covenant of duties, or which thou turnedft
to a covenant of works; not by that old covenant, which
was violated ; but by that covenant, which prbmifed
to write the law in the heart, and to put the fear of God
into the inward part. Now, when thou ilialt receive
them, and when Jews and Gentiles Ihall be united in
Chrifi, the covenant-head, *' Thou fhalt be afliamed of
thine own evil, ways." Thou flialt blulh to look a
Gtentlle in the face, reme^nbering haw muc^ worfs than
the Gentiles thou wall in the day of thy apoftacy.
He farther fignifies his gracious purpofe, verfe 62. "I
will eftablilh my covenant with thee." Hehad before faid,
•'I willellablifli untothee an everlaitingcovenant," ver.6o.
THis covenant is God's covenant : it is of his making
with his Son JefusChrift: '' I have made a covenant with
my Chofen : and it is eflabliflied in him unto us; and
therefore may be faid to be eftabliflied with us. As if
he had faid, As I will eftablifli it with him, unto thee;
fo I will re-eftabhfh it in him, with thee. And then the
efFeft of that re-eftablifliment of it fhall be, '* Thou (halt
know that I am the Lord;" that I am Jkhovait, a God
of power, and faithful to my promife. It had often been
faid in wrath, ** Yo\x fhall know ttiaX 1 ^tv\ \i\t lucitd ;"
Ser.CXIV. Divine Pacijication. 159
you fliall know it to your coft: but here it is faid in mer-
cy, *' You iliall know that I am the Lord ;*' you Ihall
know it to your comfort. And it is one of the moft pre-
cious promifes of the covenant, *' They fhall all know
the Lord:" by a juftifying knowledge; fo as to be deli-
vered from the rule of fin, and from the punifhment
threatened in the law: by a fanflifying knowledge; fo as
to be delivered from the rule of fin, and to be fitted for
gofpel-fervice and obedience: by an evangelical know-
ledge; a knowledge of God in Chrilt, which is the begin-
ning of eternal life; '* This is life eternal, to know thee,
the only true God, and Jefus ChriH:, whom thou haft
fent:" and likewife by a humbling knowledge; and here
is the humbling efFedl of it defcribed in the words of the
text, " That thou mayeft remember and be confounded,
and never open thy mouth any more, becaufe of thy
lhame» when I am pacified towards thee for all that thou
haft d(me, faith the Lord God."
Here you may obferve both the nature of true Humi-
liation, and the ground of it.
1. The nature and properties of true humiliation,
Tbou Jhalt remember and be confounded^ and never open
thy mouth any more^ becaufe of thy Jhame.
2. The ground and fpring of it, When I am pact fed
tovjards thee, for iall that thou baft done: when thou Ihalt
fo know the Lord, as to view him to be a reconciled God
in Chrift. He had before faid,' " I will remember my
covenant;" and when he puts them in mind of the co-
venant, then they mind their fin and mifery, their evil
ways, and are afliamed. And here, when the covenant
is further opened, the humiliation is further enlarged
alfo. Why, the clearer evidence that perfons have of
God's being reconciled to them, the more grieved and
alhamed will they be far offending of him.
I fhall farther explain the words, in difcourfing upon
the following doctrine.
Observ. " True gofpel-humiliation Is rooted in the
" believing knowledge and view of divine reconci-
*' liation : or, Then is a foul truly hMtrfcAfc^^ Va&TL
" it apprehends God as truly pacA&cd^ ^^A ^€^*
''phafed in Chrift Jefus,'*^
l6o Go/pel- Humiliation^ and
To this purpofe are thcfe and the like words of fcrip-
ture, '' They fhall fear the Lord, and his goodnefs, in
the latter days. Repent, for the kingdom of heaven is
at hand ;" the kingdom of grace, reigning thro' the righ-
teoiiniefs of Jefus, declaring God to be pacified in him^
it is at hand, it is proclaimed in your ears. Repeat,
and in order to this, believe the gofpel; thegofpel of re-
conciliation. " Let the wicked forfake his ways, and
' the unrighteous man his thoughts, and let him return
unto the Lord." Why? "He will have mercy;, he
will abundantly pardon."
The method we would lay down, for profecuting this
obfervation, as the Lord fhall be pleafed to aflift, fhall
be the following.
L We would fpeak a little of this humiliation.
II. Of this reconciliation; or, of God's being pacified.
III. Of the connexion between them; or the influence
which the view and knowledge of God's being paci-
fied, hath upon this humiliation.
IV. Make fome application of the whole. f
I. We will touch a little at that humiliation here be-
fore us. And, O Sirs, fince we are here met about hu-
jniliation-work, let us look upon it as the fubjedl-matter
Df a divine promife, " Thou fhalt know that I am the
Lord, that thou mayefl remember and be confounded."
If you had this view, then you would have the more
hope of coming fpeed, and meeting with fuccefs. This
view may help you to know that you are not come X.Q.do
fome great work of yourfelf, as if God were ftill flanding
upon terms with you, according to the old covenant of
works; but that you are come to get all the humbling
and healing grace that you need, according to the tenor
of the covenant of grace, which is a giving covenant.
But now, I fhall mention four ingredients of this hu-
miliation that is here promifed, and that we arc to look
for, and pray for, to^be brought forth out of the wojnb
of the promife, namely, rcraembraccs, confufion, fliame,
and filence.
I.. The
Ser. CXIIL Divine PacificathH* 362
t. The firft ingredient is remembrance ; That tbou
mayft remember. The very firft beginning of tru*
repentance is, Ood*s making a man thoughtful ; " I
thought upon my ways, and turned my feet to thy tefti-
monies.'* Hence we are called to confider our ways.
We forget God, and forget our fins againft him ; but
whenever God begins the good work, he makes the man
to remember and call to mind his fins: as the prodigal,
when he came to himfelf, confidered matters. This
remembrance, I think, includes iliummation and con-
viftion. The firft part of the phyfic that God gives, is
the eye-falve, that they may fee ; for, until their eyes
be opened, they will not turn from darkttefs unto light,
A6ls xxvi. 18. The firft creature that ever God made
in the primitive creation, was ligb^: and the firft thing
in the new creation, is fpiritual ligbt. The finner,
before repentance, is like a man fleeping in a dark pit,
In the midft of a great many vipers, afps, and ferpfents,
and venomous beafts : while he lies in the dark pit, they
neither hurt him, nor is he afraid of them himfelf; but
whenever a ray of light comes in at a hole or window,
prefently they fall upon him, and fting and torment hira,
and he fees himfelf to be furrounded with them. So
here, before repentance, the finner fleeps in the dark-
nefs of ignorance, atheifm, error, and unbelief; but
whenever a beam of fpiritual light breaks in upon the
mind and cotifcience, by an effectual corividlion and
illumination, then fin revives, and the finner finds him-
felf ericompalted, as it were, with living ferpents, taint-
ed and corrupted with the poifon of afps, deftroyed and
defiled With all the trafli of hell in his heart.
It is not a bare fpfeculation, or notion of our finful ways,
that is imported here. We many times, by a bare notion
of our fins and mercies, write theib, as it were, upon the
waters: they are no fooner thought, or fpoke of, but they
are forgot again ; but it is a feeling remembrance, and an
abiding remembrance: fuch as that the pfalmifthad, when
he faid, " My fill is ever before me f' they haunt mt like
a ghoft. The ghoft of Uriah is ftill before me, migl^t he
fay; the thoughts of my triurdct Afid adulter'^ tv^^^i: ^<i
out of my iftiftdf. Tcai il i* a rCTaetD\itWict ^ ^^n ^"^
Vol. VIL t L ;^^iv^^
l6z Go/pel' Humiliation^ and
againft God ; " Againfl thee, thee only^ have I linned*
and done this evil in thy fight,'* Pfalm li. 4. Tnis is
the remembrance here alfo fpoken of; *^ Th(;u flialt
know that I am the Lord ; and fo thou ihalt remcr»n>er
tliine evil ways and be confounded, and never rpen thy
m-juth any more, becauf;^ of thy Ihime.'* It is a re*
membrance of fome fin or other, fo as to bring in the
remembrance of the reft, like that of the woman of
Samaria, when Chrifl: told her of her lewdnefs, fhe got,
as in a map, a view of all that ever flie did. Yea, it leads
back to.the fountain of fin in the nature; " Behold, I was
conceived in fin, and brought forth in iniquity," Pf.li.5.
2. Confufion is another ingredient of the hamiliatioa
here mentioned; That thou mayft remember^ and be cok-
FouND^b.. It is true, this Cvinfufion may be thought to
be the fame with the fhame afterwards mentioned ; but,
I think, they may be viewed as diftindl. There is a
confufi )n of heart, and a confufion of face. The laft of
ihefe I take t > be the fame with Ihame; but the former,
namely, confufv-n of heart,. I think feems, efpecially
here, to be intended ; becaufe it is joined with hearts
reniembrance of fin : Tbou pah re member ^ and be c-tn-
foundi^d; q. d. Thou ihalt have a heart-confounding
remembrance of thy fin. And this confufion of heart,
I think, takes in heart-contrition, or fome degree of bro-
kennefs ; heart-compunftion, whereby the heart is prick-
ed and pierced ; heart-f >rr(»w and anguifti, and moil of
thefe injrreidients of repentance and godly forrow men-
tioned, 2 Cor. vii. II. " For behold, this felf fame thing
that ye forrowed after a godly fort, what carefulnefs it
wrought in you ; yea, what clearing of yourfelves ; yea,
what indignation ; yea, what fear; yea, what vehement
dcfire; yea, what zeal; yea, what revenge," Sec. Yea,
it feems to import the heart's being ftruck with aftonifli-
nient at its own finfulnefs, and with amazement at its
own madnefs ; like a man plunged into the deep, his
fenfes are inftantly confounded. O! when a man's
thoughts are, by a fpiritual remembrance, plunged in-
to the depth of fin and wickednefs, that he fees into his
. heart and ways, how he is confounded, fo as he knows
net v/hat to think! His Ims arc beyond his underfiancT-
Ser.CiXIV; hivine PacificatiQiU i6x
ing; " Who. can.underlland his errors?" His very
heart- fins d) overflow his thoughts, and furpafs his
knowledge ; " The heart is deceitful above all things,
and defperately wicked, who can know it?" Jer. xyii. 9.
The man is 1 wallowed up in this great deep, Tbou Jlialt
. remember^ and b^ confounded.
3. Tlie next ingredient \s Jhame^ fuch as is nientioncd
here, and Ezra ix. 6. '* O my G^d, I am afliamed, and
blulh to lift up my face unto thee ; for oar iniquities are
increafed over our heads: Lord, ourtreipafs is grown Xxp
unto the heavens." The poor penitent Publican is the ,
reverfe of the prmd Pharifc:e ; he is alhamed to lo.:ik up
to heaven. Sin brings Ihame one way or another; but
IS belt when it brings in a holy fllame before God.' One
may be alhamed of lin, as it brings him to open igno*
miny b^jfore men ; but the truly humbled foul is afliam-
ed of fin before God, and that on many accounts.—
Sin makes him guilty. Adam never blufhed for lhame»
until he was guilty of eating the forbidden fruit, and
perceived hinifelf naked. Sin makes him ungrateful ;
and fo he is afliamed that he hath requited evil fof good:
** Do ye thus requite the Lord, O fo^-lifli and unwife?'*
He is afliamed, becaufe fin makes him naked : he fees
he is naked, as Adam and Eve faw themfdves to be,
after they had eaten the forbidden fruit. Sin diverts us
of our garment of righteoufnefs and holinefs; and heiice
the gofpel offers the righteoufnefs of Chritt, as white
raiment, that thje fliameof our nakednefs may riot appear,
Rev.iii. 18. The hambled foul fees itfelf naked, and there-
fore is afliamed.— 'Sin makes him a beafl:; and therefore
he is afliamed: '* So foolifli was I, and ignorant, I waS as,
a beaft before thee."*' The dog returning to his vomit, ancl*:
tlie fwine to his wallowing in the mire, Is riot fo loathfonje
as the foul is to itfelf, when under a view of ffn: " Truth,
JLord, I am a dog." — ^Sin makes him a fool; arid therefore
he is afliamed. He views himfelf as a fool and a mad-
:nif|n, that hath been mad on idols; and is not this ground
of fhame ? — rSin makes him a llave$ and that is matter
of fliame. Alas ! {hat I (hould have been a flave to
.Ss^^an, -and a captive tcrdiverslufts! — Yea, fin makes hinx
^ devil ; and he fses biofelf to be an \uc^t\i^xi ^^^*^%
j64 Go/pel Httmiliation^ and
and therefore bluflies that he fhould be reckoned even
among the children of men, let be the children of God;
and how can he look up to God, while he fees his nature
to be not only earthly, but hellifh, not only fenfual, but
devililli, James iii. 15, He fees his fin to be not only
greater than the fin of heathens, who never had the gof-
pel, but greater than the fin of devils. They never
linhed againft the blood of Chrift, as I have done. — In
a word, he is afhamed becaufe his fin brought ihame
and difgrace to the eternal Son of God, the God of glory,
who, as he endured the crofs, and defpifed the fhame;
fo our fin brought him to if ; yea, our continued fin put
him to open fliame, Heb. vi. 6. Ah! the Ihame that the
penitent rubs upon himfelf for fin ! I read of Diodorus,
a logician, that he fell down dead for fliarae that he could
not refolve an argument that was propounded to him.
Oh! if we were apprehenfive of the horridnefs of our fin,
how might we blufli to death for fliame before God !
4. The next ingredient is filence; And never open tby
moutb any morcy becaufe of thy Jlyame. This holy filencC
before God, imports a not opening the mouth in oppo-
fition to God ; not daring to quarrel with his difpenfa-
tions, but owning that God only hath a right to fpeak
againft us; and that he will be juftified when hefpeaks[,
and clear when he jiidgeth, Pfal. li. 4. — It imports a not
opening his mouth in complaint of him, or refledlions
on him, whatever be his difpenfations : " Why fhould
a living man complain ? a man for the punifliraent of
his iniquity ?" — It imports a filent fubmiflion to the will
of God, faying, with the pfalmift, " I was dumb,! bpe^efl
not my mouth, becaufe thou didft it," Pfal- xxxix. a.—
It imports a filent taking with the charge of fin and guilt,
juftifyingGod and condemning ourfelves ; " That cfverJT
mouth may be flopped, and all the world may becoAl^
guilty before God,'' Rom. iii. 19. — It imports a c^liviC'
tion of former pride, in opening of the mouth ijgftteft
God: a not opening it any more fays, that thisf' i^^ifl
the former praftice. Men naturally juftify and ^rlndi-
cate themfelves by covering themfelvcs with tiiej||-
leaves of fome filly excufe. Hence errors in princ{{j|b
arc calhd but a free way o£thvakit\^\ crtofs in.gM£Uc|^
Ser. CXIV, Divine. Pacification^ i6c
are denominated freedom of adtion ; drunkennefs, is
termed but goodfellowlhip ; fwearing, declared but
a piece of bravery ; whoredom, looked upon to be but
a trick of youth; malice and revenge, lliled but juft
refentment : thus the mouth of the whole world is open
againll God in the juftification of fm ; but when once
humiliation takes place, the mouth is fhut. — Finally^>
it imports a conftant, habitual, felf-condemnation, and
filent taking with fin all the day$ of our life : for fo
the word rons, Tbou JhaU never open thy mouth ar^fi
more. The humbled foul's coniUnt principle an4
habitual practice is, never to open its mouth, but llUl
tp be filent before GocJ.
II. The fecond thing propofed was, To fpeak of that
which is the fpring and ground of this humiliation ; or,
when it is that a (inner is brought to ic ; namely, when
God is pacified towards him for a}l that he hath done i
or, when he is at peace with iiim. Now, I ihall con-
defcend upon fix properties pf this peace which are alfo
included in the text.
1. It is a well-grounded peace; peace upon the ground
of an aitonement ; for fo the word pacified feems plainly
to import : I an^ pacified and fully appeafed with th^
blood of the covenant that I have ^ilabliihed unto thee
in Gbrilh *' I have found a ranfom ; I have fet forth
Chrift to be the propitiation thro' faith in his blood, to de*
clare hisrighteo^fnefsfor the remiijlonof fins that are paft
4hro' the forbearance of God. To deglare, I fay, at thi^
time his righteoufnefs : that he might be juil, and the judi-'
fier of him which believeti) in Jefus, Rom. iii. ^5, z6. He
hath made peace through the blood of his crofs, Col. i, ^9,
The Lord is well-pleafed for his righteoufnefs* fajte, who
gave himfeljf for us, an offering and a facrificc of a fw^t-
fraelling favour unto God." Hence,
2. It is a divine peace ;/^ I am pacified, faith the
Lord God;^' It is a peace of God*s contrivance, a peace
of God's revealing, ^ peace of God's making ; it is a
peace that God glories in ; / am pacified. Q good news,
to hear of a pacified God,
3. {t is a pr^fent peac^e ; I ail |fMtJ^e4 ; ^3c\^^ ^ ^^^
t65 Go/pel- S'umHiaticn^ and
offended, yet now / am padfed. I was difpleafed by fin,
but l.am well-pleafed in Clvrift. / am pacifedj for the
facrlfice is offered. It is true, this was faid in our text
before ever Chrill died, and before he appeared in our
nature : but Chrift having engaged to do it, it was as
good as done; and therefore he then faid, I am pacijied:
and therefore much more may we believe that now
God IS faying, I am pacijied.
' 4, It is a particular peace ; I am pacijied towards
tBtEE. it is true, it is a general peace that is publilhed
thro' Qhrill, according to the fung of the angels, '* Glory
to G:>a in the higheft, on earth peace, and good- will to-
wards men ;" but particularly publiflicd in Zion, even
\o all finners of Zion, and to every finner in particular^
who hears the gofpel. If you know the joyful found, you
niay know it is God faying, I am pacijied towards in^i.\
and I have given a commiffi :ri to all my anibaffadors to
preach the gofpel of peace to thee ; *' Go preach the
gofpel to every creature," to every fmner of mankind,
declafin!^^ that / am pacijied towards him. " To you is
the word of this falvation fent." T^' thee, man; to thee,
woman; to every individual, whether young or old. Alas!
what think you of your finning againft this God, who
fays, I am pacijied towards thee f Will riot. this break
your heart for your enmity, when he is expreffing fuch
love to you, faying, 1 am pacijied towards thee ?
5- It is a wonderful and furprifing peace, with a non
ohjtante ; notwithstanding all that thou bajt done ; or,
FOR all that thou bajt done, " Thou haft fpoken and done
evil things as thou couldii,** Jer. iii. 5. Thou- mayft re-
member, but T am not to remember it: " Thy fins and thine
iniquities will 1 remember no more. — God was in Chrift,
reconciling the vvorld to himfelf, not imputing their tref-
paffes to them;'' but imputing tlie righteoufnefs of Chrift
untothem. I have got payment for all that thou haftdone;
therefore, / am pacijied toward tbee^ jor all tbat ^bou biifi
done. Not one of thy fins, greater or lefs, but are anfWered
for. The price of redemption is paid to the full.
6. It is a proclaimed peace, a fpoken of and publiflied
peace ; and who fpeaks it ? It is faid, ** The Lord will
/peak peace to his people;'' ^ivd hextit'U a peace* and
Ser. CXIV. Divine Pacifi4:a$ion. ^ . 167
reconciliation fpoken with a ** Thus faith the Lord God;'*
When I am pacified tOHJjards tbee^ for all that thou haft
done^ sAiTH the Lord God. Thus faith the Lord God
to thee, For all that tbou baft dpne^znd notwithstanding
aJl thai tbou haft done^ I am pacified towards thee.
Here is a fure footing and firm ground for thy faiih;
it is the word gone out of the mouth of the L.ird ; the
God that cannot repent, that cannot revoke his word,
and that can never unfay what he hath faid: " The v;ord
of the Lord endureth for ever;'* and upon this word thou
mayft build thy faith, confidence^ and hope. O finner,
it is the word of that Jehovah, who can give a being
to what he fays ; it is a word of pardon and peace, for
thee, guilty finner. O! wilt thou accept of the free in-
demnity proclaimed by the great God over the red crofs
cf the bloi)d of Ghrift, and over the market-crofs of this
cverlafting gufpel ?
Hi. The Third Head was, To fhew the influence that,
this hath upon the former; or, the influence that tlie view
and knowledge of this peace and reconciliation, through
Chrilt, proclaimed to the finner, hath upon the finner'5
humiliation : for, the connexion between the two is evi-
dent from the particle when, That tbou vuryft remember^ ,
and be confounded^ and tever open thy mouth any more^
iecauf of tbyjbame, when / am pacified; or, when thoa
ihalt fc) far knovj the Lo^d, as^ in the verfe preceding, as
tt> fee and apprehend that / am pacified towards tbee^ for
all that tbou baft done. This is the main-fpring- of true
repentance and humiliation. Hence^ in our LelTer Ca-
techiftii, repentance, or returning from fin to God, with
grief and hatred of fm, is faid to proceed from a true
fenfe of fin, and ap(:)rehenfion of the mercy of God in
Ghrift. Now, if thou art fenfible that thou art truly a
finner, then, O liften to the news of mercy in God thro*
Chrill; the apprehenfion thereof will tend to humble thee:
and here is mercy proclaimed, I am pacified towards tbee.
Now, the influence tliat the knowledge and view of
God's being pacified in Chrift hath upon gofpel Inimilia-
tion, may be opened in ihefe following particulars.
S* The goi^el-ne ws of God's b^ttig ^^cv^^d. vciCfex^^
1-4 — '^"^
1 68 G of pel- Humiliation i and
is the vehicle of the Spirit of God ; " Received yc the
Spirit by the works of the law, or by the hearing of
faith ?'* Gal. iii. 2, The gofpel is the miniftration of
the Spirit, If by the hearing of the gofpel of peace and
reconciliation the Spirit comes, then gofpel-humiliation
muft come that way ; for, he is the Spirit of grace and
fupplication, repentance and humiliation.
2, It is by the view of God's being pacified that
faith comes; " Faith comes by hearing," Rom, x. 17^
Faith comes by hearing thcfe good news ; and then it
purifies the heart, and w6rks by love. Who ever had
faith, but by the revelation of the grace and mercy
of God in Ghrifl ? And who ever had this faith of mercy »
but was melted and humbled thereby ?
3. It is by this view of God's being pacified, that
hope is begotten ; " BlefFed be the God and Father of
our Lord Jefus Chrill, who, according to his abundant
mercy, hath begotten us again to a lively hope," 1 Pet.
i. 3.; the hope of life, the hope of glory : and then,
^' Jle who hath that hope, purifieth himfelf;" and the
more of this purification, the more is the foul humbled
and alhamed for fin.
4. It is by the view of God's being pacified in Chrift
that life comes into the foul : and hence the gofpel of
p^ace is called the niiniftration of life, 2 Cor. iii. 7. in
oppofition to the law, tiljit is the miniftration of death.
H^nce let a man preach ti7C law as a covenant of life,
upon doing, promifing one heaven if he do fo and fo :
or let him preach it as a covenant of death, for not
doing, and ib threaten hell and damnation with all the
art and rhetoric of the world; yet xiever fliall he be able
to raxfe one fcul to a lively hope ; or bring one foul
from death to life by it. No; it is impoflible. It may
preach them dead» but never alive. It is the news
and view of God's being pacified, that quickens the
foul; and then -it remembers, and is confounded and
afhamed of its fins.
5, It is the view of Code's being pacified, or the
revelation of the grace of God in Ghrifl:, that brings in
liberty, true liberty ; " Where the Spirit of the Lord is,
there is liberty," 2 Cor, iii, 17 . E.very fe^alift is in chains
Ser, CXIV. Dinine Paclficatm. 169
and fetters; butfo much of the knowledge of peace with
God, as any have, fo much liberty and freedom ; free-
dom from foul-fetters; freedom of heart to mourn for
fm, and turn from it : O! does mercy vent to the like
of me? Then the bonds are loofed, and the heart dif*
folved.
6. The view of God's being pacified begets love;
for his love kindles ours, and fo kills the enmity; ** Wc
love him, becaufe he firfl loved us," i Johniv. 19. The
great God, raanifefting his great love to the hard-heart-
ed finner, makes his heart to break; and fo the love of
God in Chriil conilrains it, and makes it afhamed of its
enmity, and confounded for its rebellion againft fucH
bowels of mercy.
7. The view of God's being pacified, brings in joy
and heahh to the foul; and then, the joy of the I^ord be-
ing our ftrength, we are able, with tears of joy, to fall
down before the Lord our Maker: and hiaving the con«
fcience healed by the pacifying blood of Chrift, then
the foul is ready to fay, O! jet me fin no more; let m?
never open my mouth any more againft God.
8. The view of God's being pacified, or the revelation
of the grace of God reigning thro' the righteoufnefs of
Chrift, is the channel of the power of God; ** I am not
aftiamed of the gofpel of Chrift, for it is the power of
God unto falvation; for therein is revealed the righteouf-
nefs of God from faith to faith,'* Rom. i. 16, 17. And
this being the channel of divine power, it is this powci^
of God that brings down the pride of the heart, and
humbles the foul under the mighty hand of God, 2 Cor.
X. 4, 5. Thus God's being pacified in Chrift hath %,
moral and a phyfical influence upon humiliation : a mo^
ral and argumentative influence; Oh! fliall J not be ^-
ihamed and confounded for my ingratitude againft fucb
love and grace manifefted towards me? And alfo, %
phyfical, powerful, and operative influence ; for thus the
Lord draws the foul with cords of love, or melts down
the hard and icy heart with the fire of his infinite love.
—So much for this head, »/«. the influence that a vievtr
of God's being pacified, through Chrift, hath u^jan tXv^
finner's humiliation.
XJ0 Gofpel'HumiHation\ and
IV. The fourth tiling pn*p</fed, was the application.
Is it lb, as nas been laid, mat true golpcl-humiliation is
routed in the ueiievingknuwiecigeol divine reconciliation,
hence lee,
1. Wnat are the grounds oif God's controverfy, and of
his being angry with the vilibie church, and of his not
being pacified toward tliem. 1 mention thefe two from
the text and context here.
(i.) Wlien that church or lan4 does not know that
the Lord is God: when they are ignorant of nim, and of
his being Lord ;., Lord of all in general, and Lord of
his ciiurch in a Ipecial way: when he is not owned and
acknowledged as Lord ot the vineyard, but is denied in
his Sovereignty and Supremacy over his church, and
affronted in his Headlh.p; hence it is faid, '' My people
are deltroyed for la^k of knowledge.'* When Chrilt is
affronted openly in hi/ lupreme Deity*, and in his fu-
preme Heaaihip; this cannot but be a great ground of
coo trover ly.
(2.) Wlien that church or people do not believe in
him, as a God pacified and reconciled in Chrill; do not
take him up, as he is revealed in his word: believe not
|bat he is pacified in Chrill, but go about to pacify him
themfelves, and eitablifh a righteoufnefs of their own ;
contriving fonje other way of pacifying God, than God
hath revealed : thinking to pleale God by their m ral
virtues and legal performances ; and fo going off from
the gofpeh
2. Hence fee what are the fruits and evidences of God's
anger and controverfy with a church or land, and of his
not being pacified ; and, confequently, of their want of
knowledge of the Lord as a pacified God in Chrill.
(i.) When they are not brought to remembrance of
their fin: for, when God is pacified, then they remember.
Here is an evidence of God's continued anger with a
church; when they do not remember their fin; are not
remembring their apoftacy ; are. not rem^mbring that
they and their fathers have finned, and will not remem^
ber the fame; will not be put in remembrance; will
• See this matter laid open. Vol, IL p. 466. Vol. IV. p. 148*
Vol V.p. 108, 10 f. 30 J, 510, %iu
SeR. CXIV- Divine Pacif cation. lyt
not remember their covenant-breaking and perjury »
will not remember the diihonours they have done to God*
When God remembers mercy to a people, then they
remember their fin. When he forgets their fins, thefl
they remember them: But, when they forget their fins,
God remembers them.
(2.) When they are n ft brought to confufion of heart
for their fins; when it is. not a remembring fo as to be*
confounded. If they barely remember, without con-
fufion, it is as good as no rem.embring : when they
remember, and think nothing of their fin ; when they
remember iheir fin, and yet do not remember againft
v/hom they have finned; nor remember the heinoufnefs
of their fin, nor the a;Tgravatii'ns thereof, nor the dan-
ger theref»f, and the wrath their fins deferve, fo as to
be touched to the heart, and aftcdled before God, or
confounded. i
(3.) When they are not brought to fliame or confufipn
efface, as well as confufion of heart: when, inftead of
remembring their fin with fhame, they fin without
Ihame, are not aJhamed of their fin; but declare their
fin as Sodom, and are bold in their finning ; hardening
their face againft fltiame and blulhing. When people
are become fhanielefs in their finning, ihamelefs in their
apollacy, (hamelefs in their defctVion, Ihamelefs not*,
withftanding all their corruptions ; yea, Ihamelefs in
going on in their fin, notwithftanding all the convidlions
offered.
(4.) When they are not brought to filence, fo as not
to open their mouth againft God, and in their owa
vindication : when they open their mouth, and fay^
they are innocent, then the controverfy remains; ** Thou
fayeft, Becaufe I am innocent, furely his anger (hall turn
from me: behold, I. will plead with thee, becaufe thou
fayeft, I have not finned,*' Jer. ii. 35. when they ftand
up in their own vindication with open mouth; inftead
of opening their mouth in confeffing of their fin, and in
juftifying of the Lord: when they will n©t openly and
judicially confefs their fin: when they- do not confcfa
freely, nor confefs fully, nor confefs nationally^ or a.^ ^
church, that the/ have finned*, bvjit xbX\vw \>^^\x xJc^^vt
Zr7i> QoJp^l'JSfumiliatiqn^ and
mouth la juftifying themfelves, and condemning thefit
tfagt aim and endeavour at confeffing or witneffing againft
their fin.
3* Is it fo, that a foul is then truly humbled, when it
apprehends God as truly pacified, and vvell-pleafed in
Chrift Jefus? Hence fee then, the miferable cafe of
fecure fmners, that know not God in Chriil. They do
aot remember their fin againft God. They fin without
jhame ; and they have their mouth open againft Goo,
vindicating themfelves, and juftifying themfelves^ They
glory in their fliame; they fee not their finfulnefs.
4. Hence fee what is the caufe of fo little humiliation.
Becaufe there is fo little failh of the gofpel of peace:
unbelief, in not knowing and remembring that God is a
pacified God in Chrift, is the main caufe of it; therefore
they do. not remember their fin. They do not believe
that God is at peace with them; therefore they are at
war with God. Perhaps they think and fancy that he
is at peace with them; but ii: they had the faith of it, it
is impoflible they could be at peace with fin.
5. Hence fee the matchlelTnefs of the grace and mercy
ftf God, that he iliould proclaim peace with rebels, aa4
declare himfelf pacified towards them, for all that they
fiave done: and, that he Ihould fend forth ambafladors,
to publiih peace in his name, and commit to them the
word of reconciliation, to pray you in his name to be re-
conciled to God, becaufe he hath made Chrift to be fin fojr
us, a facrifice for us, thro' which he is pacified.
6. Hence fee the neceflity of preaching the gofpel of
ipeace : other wife no true repentance, no gofpel-humili-
ation. People will never remember their fijis, and be
afhamed for them, until they hear, and know, that God
is pacified toward them, for all that they have done.
Gofpel-do£trine is a heart-humbling and heart-foftening
dodrine : but, fuch is the hardening nature of legal-
tfodtrine, that, let a man preach life to the doer of the
law, and death to the tranfgrefTor of it never fu much,
it will only tend to harden the man's heart againft God,
End to fofter his rebellion and rage againft God ; for,
^* The law worketh Wrath.*' Never will a finner re-
jm^mbQT Ins iins, and blufii or be afti^med) until he us-
Ser.CXIV. Divine Paeifc^ihi. 1^3
derltand that Ood infifts not upon the doing covenant
with him, or upon the threatening covenant, denouncing
wrath from Sinai : but, when God declares bimfelf pa-
cified, and when the finner hears the doftrine of free re-
miffion, pardon to guilty fmners, and peace to rebel iin-
ers; then will he remember his fins, AnA be afharaed :
what! is there mercy, peace, and pardon for me! Then
the foul melts.
7. Hence fee what is the leading fin of the day and
generation wherein we live ; what is Scotland's chief
fin, and the root of all our fin and rebellion, namely, un<
belief, and rejecting of the gofpel of peaces not believing
this report. That God is pacified in Chrift. N<ithing
provokes him to wrath fo much, as the flighting and def-
pifing of his mercy. Why does not Scotland remera*.
ber their fins ? Why are not they aihamed of their fins?
Why will they not confefs their fins with fliame and con>-
fufion of face ? Why will they not humble themfelves ?
Even becaufe they do not believe in Chrift, or that God
is pacified in Chrift. We have forgotten our God, and
our refting- place, do not know and believe in him as a
pacified God. Nothing kindles his anger io much as
the flighting of his love. Why does he appear in arms
againft us, but becaufe we refiife the peace which he
proclainis ? Why is he arming popifli powers againft
U8^, and appearing in fiiry, but becaufe we reject bis
favour? He may juftly to us tafte the bitternefs of war,
becaufe we diftafte the fweetnefs of peace ; the peace
that he proclaims through Chrift.
S. Hence fee anevidenoe of true gofpel-immiUation'*
^heri \i a perfon truly humbled for fin ? Even when
lh<; mercy of God melts him, when the love of God in
GMft foamed jb^im for his enmity; when t ho view (^
* BfiUin, for h e<Mifidertble time befofe this, had been on fhe vatv
^ point of ah open rupture With Spain: fevcral a£U of hoftilitics had al-
reaily commenced ; «nd this ye^; war was openly declared by Britain
againft Spain, on the 23d 05L Fi incc, eVcr wfattfbfU! to erfibrace an
opportunity to appear againft the BritiHr nation, fixnf thfew herfciC into
l^e fcale;- at fird) by mdcing captures of Aany of oiir irps^ urnlcr Spa^
njfli cQlours ; and at MRy b^ s (kclaratlan »f Waiy kl fkvours of tUe
JS^anilbiiatl^. ^
.1^4 ^Gofpel'ttufiiiliiition-i and
God*3 being at peace, makes hinrat war with hlmfelf ;
when, in view of God's grace, he is confounded at his
o;vn ingratitude : when he begins to fear the Lord and
•hisgoudnefs; when he l>ves much, becaufe much is for*
given him:, when the grace uf Gxl, that appears to him»
teaches him to deny ungodlinefs and worldly lufts; wheii
the news of God's being pacified towards him, for all
that he hath done, melts him more than all the'flames of
Sinai could ; vvhen his mouth is ilopt from fpeakilig ill
againft God, becaufe God's mouth is open in fpeaking
peace to him ; when the view of peace and pardon, and
th^ fenfe of God's kindnefs to him, confounds him for
his unkindnefs to God.
9. Hence fee what is the proper work of a humiliation-
day, namely, to remember your fin, and be alharaed. O
that Scotland would remember their fin; that king and
parliament would remember their fin ; minillers and ju-
dicatories would remember their fin, and be afliam-
ed. Let every one of us remember our fin, and all
that we have done. Remember the fin of your heart
and nature; the fin of your youth, and follies of your
non-age: remember the fin of your riper arte: remem-
ber the fin that hath accompanied your calling; ye that
inordinately defire to be rich, how you lye, and cheat,
^nd fwear, and break the Sabbath : remember the fin
of your holy things, of your reading, praying, hearing,
communicating ; remember the fins of omifilon and
commiflion you are guilty of: remember, and be;^con-
founded ; remember, and be afhamed, and be filent, and
never open your mouth, becaufe of your fliarae. "
10. Hence fee, how, and in what, way y. you*^ may
come to this right remembrance and due.-hiiniiliation for
fins. Why, the great and leading duty, in order to
this humiliation, is a look to a pacified God. If you
would be br.>ught to holy fharae and cotifufion of face
for your fin; then, O know .and believe that God is
pacified toward thee for all.that thou hall done ; that
there is mercy in G.»d toward thee. .
Quest. How fhall I know that God is pacified toward
me? For I thought rather to have heard" that Gxxl was
skTigry at me for my fin ; fince he is angry with the
Ser. CXIV. Divine Pacifcaticn, 175
wicked every day, and hath revealed his wrath agaihll
finners.
An8w. Yea, in the law his wrath is revealed; " Cur-
fed is every one that continuetb not in all things writtea
in the book of the law to do them;*^' and the law-threat-
ening fhall be executed up</n you, if gofpel-grace be not
received: and, as you may know the wrath of God is
what you are liable to ; becaufe it is revealed in the
law ; I'o^ you niay know the mercy of God is wha( you
may obtain, becaufe it is revealed in the gofpel ; and it
is to you that this mercy is given in the gofpeUdifpenfa-
tion. To you the door of hope is open. God hath
commanded us to go and preach the gofpel to every crea-
ture: and what is this gofpel of peace? Even that God
is pacified in Chrift towards thee, for all that thou baft
done..
Object. But God hath no purpnfe or defign of mercj
toward all; and therefore, how can I apply this gofpeU
offer to myfelf ? ..
Answ. God hath not made his fecrct .purpcfe the rule
of thy faith, but his word: and yt)u may and (hall know
his merciful purpofe, if once you take his word, and
believe his word, faying, / am pacijied ton»ard tbee^ for
all that tbou baft done.
*' But, fay you, I am a monfter of fin ; I am an old
** fintt#r, a hardened and ftout-hearted finner." Well,
but hear his word, faying, in Chritt, / am pacified to*
Huard tbeejfor all that tbou baft done* Alas! but I have
done evil as I could. Nay, but fays he, / am pacified
toward tbeejfor all tbat tb$u.baft done.
Object. " Oh! but I have done dilhonour to Qod;
^^ I havd done afironts to Chrift ; I have done defpite
" to the Spirit; I have done injury to my neighbour;
" and I have done many villanies that you know no-
" thing of." Well, but what of all that ? Says God,
Behold, I am pacified in Chrift; and lam pacified toward
tbeejfor all that tbou baft done ^ faith the Lord Godn
" Alas ! fay you, but I have done more wickednefs
" than ever any finner before me did ; and if you knew
" what I have done, you would neither think nor fa^
** that there is peace ih God's muvd V<d^%x^ xaa*'^
176 €cjpelffumi nation^ &c.
Answ. Why, little matter what I think or by ; but,
O hear what God fays; he is faying, / am pacified to-
ward tbetifor all ibat tbo» baji done ^ you Cannot think
It; but my thoughts are not your thoughts; for^ '' As
the heavens are high<»- than the earth, fo are my thoughts
higher than your thoughts."
** Why, Sir, fay yoo^ if that be the cafe, that God
is, in Chrift^ pacified towards me, for all that I have
dondy and thought, and fpoken agatnft him ; this is
fuch aftoniihing do&rine, and fuch aftonifliing grace iit
OoA^ manifefted toward me, that I am confounded at
the thoughts of this marvellous grace ; and I am con-
founded at the thoughts of ray woful wickednefs againft
iuch a gracious God." Are you fo? Confounded may
you be, in God's great name, and afliamed to the duft !
This is the great thing that God would have you brought
to, by ]!nidung known his covenant of grace to you, even
Tbat tbou mayeft remember and 6e confounded^ and never
open tby moutb any more^ becaufe of tby Jbamei vfbeH I
am pacified towards tbet for all tba$ tbou baft done^
faitb the Lord.
SERMON
( *77 )-
SERMON GXV-
The WORD of SALVATION fent to
SINNERS*.
Acts xiii. 26.
— 31? you is the Huord of this falvqtion fent*
T3 A U L IS here preaching Christ Jes.us in this
-*• chapter; and in this verfe he makes application of
his fermon to his hearers, and that very clofe. More
particularly in the words you may obferve,
1. The nature of the gofpel defcribed, it is the word
of/alvatipn*
2. The iifdorfement or diredion, fhewing to whom it
is direfted or fent, To you ; you men and brethren, you
Jews or Gentiles, to vy^hom it is preached.
The doftrinal propofition, natively arifing from thefe
words, is the following,
Observ. " That the gofpel, as a word of falvation, is
** fent to every fmner that heqirs it.'*
Before I proceed to fpeak to this doftrine, I would
obviate an objection that may be made againft it.
Object. Is not the gofpel-call here liipited to them
that fear God in the.tQXt ?
Answ, If by thefe ths^t fear God, is to be under-*
fiood religious people, into whpfe hearts God hath put
* This fubje^ was the fubflance of two Sermons: Firft preached
at Gambufnethen, on Sabl;>fi^tb, ^t. z6. ; and next at Sticbel, on
SjJbbath, Oa. 14, tyaf,'
17 S The Word of Salvation
his fear; thefe are the perfons that will nioft of all wel-
come the word of falvation ; becaufe they fee moft of
theirneedpf it: but the gofpel-meffage is not here limit-
ed to them, and others excluded; no: the apoftle here
fpeaks to all his auditory, both gracious and gracelefs,
as appears not only in this text, " Men and brethren,
children of the ftock of Abraham, to you is the word of
this falvation," but alfo in the application of his fermon
to the gracelefs as well as to the gracious, ver. 40, 41.
compared with the two preceding verfes.
2. There is a* fear of God that is the fruit of conviftion,
and a fear of God that is the fruit of converfion; the for-
mer is by the law, the latter is by the gofpcl: it is like
that the former is efpecially intended here ; for at this
time the word was with power \ it flruck an awe and
dr^ad upon the apoftle's auditory. And though no fin-
ner, no not the moft ftupid that hears the ^ofpel, is
excluded from the call thereof, fo as it can be faid, the
word of falvation is not fent to him ; no, no : it is fent
to every one; yet none but fiich as fear God, fo far as
to be filled with an a^ve and dread of God fpeaking to
them in the word, and \vith a conviSlion of fin, and of
tlieir need of this falvation; none but fuch will receive
wwA welcome the word of this falvation : for, if they
have no fear of God, and of his wraih, no fenfe of fin,
and of their deferving damnation, they will not value,
but fli;];ht and defpife the vvord of falvation. This text,
therefore, doth not limit .the word of falvation, as fent
only to them who fear God, but only p(/mts out the
manner and method wherein this word of falvation comes
to be received and entertained, and how it will not be
received by thefe who have nothing of the fear and "dread
of God upon them.
3. Thefe who are awakened to any fenfe of fin, and
fear and dread of God, are the perfons that are moft
'ready thgrnfelves, as if the word of falvation wcre'not
fent to them ; therefore thefe, in a particular niantier,
are mentioned, and encouraged to take it to thcrafelvcs,
becaufe they ar^ afraid to. apply the word. Others thjjjt
are called will not come. And they that have, this fear
vponihtmy have a will, but want courage ; and therc-
Ser. CXV. fent to Sinners* J75
fore the Lord fays to them, as it were» Fear not to
come; for, To you is tke vsord of this falvation fent*
4; That the word of falvation is fent to all, «vea to
them who, through the want of the fear of God, rejedl
it, is plain both from this text and context, cbmpared
with other fci iptures. Sec the conimiflion, Mark xvi. 15.
*' Go ye into all the world, and preach the gofpel to e-
very creature. Ifa. xlvi. 12. Hearken to me, ye ftout-
hearted, that are far from righteoufnefs. Rev. iii. 20.
Behold, I Hand at the door, and knock; if any man bear
my voice, and open the door, I will come in to him, and
fup with him, and he with me." Any man, be what he
will. In fliort, the word of falvation, importing all fal-
vation neceffary, looks to all finnersthat need this falva-
tion. The gofpel would not be glad news to all people,
if any fmner were excluded. Hence tlje call is to all
the ends of the earth; " Look to me, and be faved, all
ye ends of the earth:" hence the call alfo is, '" Whofo-
ever will, let him come, and take of the water of life
freely." And again, ** To you, O men, do I call; and
my voice is to the fons of men. Ho, every one that
thirdeth, come ye to the waters," Sec.
The method we would obferve, for the farther illuf-
tration of this fubjeft, as the Lord fliall be pleafed to
grant afliftance, fliall be the following.
I. We fiiall fpeak a little of this falvation*
n. Of the word of falvation.
HL Of the fending of this word.
IV. Make application of the whole.
I. We fhall fpeak a little of this falvation, and cpfifi.
der what it fuppofes, and what it implies.
I. .What this falvation fuppofes, najnely, mifery. Our
miferable ftate by nature, is a Hate of alienation and e-
ftrangement from God. We are without God, and are
aliepated from the life of God ; aliens from the common-
weajth of Ifrael. — It is a ftate of enmity; for. The. carnal
mind is at enmity againft God: we are in aftual rebellion
againft him. — It is a ftate.ofdarknefs and ignorance ;
"weare deftroyed for lack of^Jpowledge. — A ftate of bon-
dage to fin, Satan, and the Avorld, and divert W5l's>\
.we. are fettered and imprifaned, led c^^\\v^»-7^\. ^^.'a-
. : Mi ^^^^
iffa The Word of Salvation
Hate of impotence: we are, by nature, without ftrength?
we cannot fo much as afk deliverance: " We are not
fuflScient of ourfclves to think any thing as pf ourfelvcs.'*
It is a deflitute ftate, a pit wherein there is no water; a
comfortlefs Hate, a bewildered ftate, a curfcd and con-
demned ftate j for^ " He that believeth not, is condemned
already :^^ he that believeth not the gofpel, is condemn-
ed already by the law ; " Curfed is twery one that con-
tinuetb not in all things written in tl>e book of the l^w,
to do them." — ^It is a ftate of death; fpiritual death, and
legal death*
2. What doth falvation imply ? It 'implies the whole
redemption purchafed by Chrift, and the whole of the ap-
plication of it by the Spirit. It is falvation from a ftate
of eftrangement, to a iiate of acquaintance with God;
from enmity, to peace and reconciliation; from darknefe
to light; from bondage, to liberty. It includes pardon
and juftification, adoption and filiation, fandification of
nature, heart, and way, communion with God; afterward
a glorious refurreftion of the body, and eternal life and
glory, in being for ever with the Lord.
II. The fecond head propofed was. To fpeak of the
word of falvation, which I may do by anfwering thefe
four queftions.
Quest. I. What is the wore? of falvation ?
Answ. Not the law, but the gofpel ; this rs that
which is the p)wer of God to falvation, Rom. i. i6.
Whatever difcovcrs Chrift, and falvation through htm,
is the gofpeK
Quest. 2. Why is it called the word of falvation'?
Answ. Becaufe it difcovers falvation; itdefcribes fal-
vation; it conveys falvation, as a charter doesr an ettate,
or as a teftament does a legacy ; it offers falvation; it
cftabliffies a connexion betwixt faith and falvation to atl
mankind finners ,• for, *' He that believeth, fliall be fav-
cd ;" and becaufe it is the organ or inftrument, by which
the Spirit applies falvation.
Quest. 3, How does the word operate in the bap^
of the Spirit, when believed unto falvation 1
Answ. It operates as feed caft into the ground: ft
operatas ds rain and dew v ^* M7 do&xYxv^-fcaXldto^ 9s the
Ser. CXV. fent to Sinners. 181:
dew, and diftil as the rain:** as light; *' They that fat
in darknefs, faw a great light;" it is light Ihining in a
dark place :" as fire ; *' Is not my word like a fire ?^*
As water, as wind, as a feal imprinting the divine na-
ture: as a glafs, thro* which we fee God's glory: as
balm for healing; *' He fent his word, and healed them.'*
QtTEST. 4. What are the qualities of this word of fal-
vation*
Answ. I* It is a divine word; the word of God. God,
Father, Son, and Holy Ghoft, is th^ Author of it.
Hence the golpel is called, '* The gofpel of God,'' Rom«t
i* I. XV. 16.
2. It is a word pf God in Chrift, Heb. i. i, 2. ii. j«
It is fecured in the hands of a Mediator; Yea, and Amen
in him. It is given to us by Chrift, and fealed in his
blood; ''This is the New Tellament in my blood."
3. It is a gracious word of God in Chrift : it is free «
it does not move upon our goodnefs or badnefs : our
goodnefs does not further, nor our badnefs hinder it.
It is a word that comes from pure grace, and fprings
from hia free mercy, who is the God of all grace* It
is fuch a gracious word, that it contain^ all grace.
Hence,
4. It is a complete word, containing all our falvation;
for it contains God in it, Chrift in it, the Spirit in it*.
It contains a righteoufnefs in it, founding, a legal title
to life eternal, viz. the obedience of Chrift ;. and a legal
fecurity from eternal death, t/j. the fatisfadtion and
death of the Surety, It contains all the parts of life,
and may well be called the word of life ; life in the be-
ginning of it, in regeneration; " Of his own will begat
he us, by the word of truth." The life of juftiftcation i
we are juftified in believing and receiving of Chrift, our
righteoufnefs, as offered in the w6rd. Th^ life; of fanc-
tification, thje life of confolation, and the life of glory
hereafter.
5. It is a fure word; " The fare mercies of David:"
Sure, and more fure than a voice from heaven, ifuch as
even that which the difciples heard on the mount; *' We
have a more fure word of prophecy^ unto which we do
well to take heed,*^ 2 Pet. i. 19.
J 82 The Word of Salvation
6. It is a gracious, complete, fure word of God in
Chrift tb'finners, as well as faints : it is to finners of
Adam's family; for it prefents a remedy for their ma-
lady. This le^ds,
III. To the third general head propofed, viz. To
(peak of the fending of this word. Here it may be en-
quired, .from whom, by whom, to whom it is fent ;
and for what purpofe ?
I. From wiiom is it lent? Why, it is a word of falva-
tion fent from tlie God ot' falvation, to whom beloVig the
iffues.lrom death ; and it carries the imprefs of himfelf
upon it. As the word is God's Word, fo if is of
God's fending; *' He ftrit his word and healed ^ttem,"
Pf&^lm cvyt zo* " .
.2. By whom is it fent? Tt is not fent by angels,^but by
men; *' We arc ambaffadors for Chrid,*' 2 Cor. v: 20. It
is trud, God fent his word firft by Chrift; " He fo loved
the world, that he fent his only begotten Son, that whofo-
ever believeth in him, might not perilli, but have ever-
lailing life," John iii. 19. Then Chrill fends it 'by men,
that we may not be afraid at his appearance, as Ifrael
were of old; '' We have this treafure in earthen veffels,"
2 Cor. iv. 7.
3. To whom is it that he fent the word of falvation?
He fent it to all finners that hear it.- Whofoever lock
to the word of falvation, will find it looking to them.
What was the gofpel preached to Abraham ? '* In thee,
or in thy feed, fliall all the families of the earth be blef-
fed," Gen. icii. 4. Is not this a word of falvation to us
alfo? It includes all; fo as every finner rtay take hold
6f it. See John iii. 16.. i Tim. i. 15. Chrift came to
call fiiiners to repentance. See Prov. i. 20. Ifa. xlvi. 12,
It is a word that fuits the cafe of finners : and therefore,
if it be enquired,
4. For what purpofe is it fent to finners? Why, for
the very fame purpofe that a healing remedy is fent to a
deadly malady ; for Chrift comes in the word, and is
prefented there for wifdopi, righteoufnefs, fanfitification,
and redemption: fee i Cor. i. 30. Rev. iii. 17, 18. More
particularly, it is fent as a word of pardon to the con-
Ser. GXV. fent tl^ Sinners. i^^
d-emned iinner; *^ I, even I, am he that blotteth out thy
iranfgreffions, for nty own name's fake." Hence may
every condemned finner take hold, of it, faying, This word-
is fent to me, — It isfent as a word of peace to the re-
bellious finner, faying, Ghrift hath received gifts for men,
even for the rebellious. Oh! I am a rebel, may the fin-
ner fay; yet here is a word for me. — It is fent as a word
of life to the dead ; " The .hour cometh, and now is, when
the dead fliall hear the voice of the Son of God, and tliey
that hear fliall live."-*— It is a word of liberty to the cap-
tives; " The Spirit of the Lord God is upon me, becaufe
he hath anointed me to proclaim liberty to the captives,
and the opening of the prifon to them that are bound,'*
Ifa. Ixi. I.— ^It is fent as a word of healing for the dif-
eafed; for the word fays, '' I am the Lord that healetli.
thee." — It is a Word of cleanfmg, or a cleanfmg w'ord to
the polluted; *' I will fprinkle you with clean water;
from all your filthinefs, and from all your idols will I
cleanfe you." — It is lent as a word of direftion to the
bewildered; "I will lead the blind by a way they know
not, and in paths which they have not trode." — It is a
re fre filing word to the weary; " The Lord God hath
given me the tongue of the learned, to fpeak a word in
feafon to the weary." — It is fent as a comforting word
to the difconfolate; it brings the good news of the river,
the llreams whereof make glad tlie city of Gocl; and of
Ghrift, the confolation of Ifrael. — It is fent as a. drawing
word, and a ftrengthening word. to the foul defUtute - f
ftrength, faying, '^ He giveth power to the faint, and ta
them that have no ufight, he increafeth ilrength.-^ Thy
people fhall be willing in the day of thy power. When
I am lifted up, I will draw all men after me." — Itns fent
in fhort, as a word of falvaliijn, and all fort of falvati.^n
and redemption to the loll foul, faying, J* Chrill came to
feek and fave that which was l:jft;" and that weare not!
redeemed with corruptible thin^rs, fuch as filvcr and gold;
but with the precious blood of Chrill.
IV. The laft general head propofed was,' To make
application of the fubjeft. Is it fo. That the gptj^l., -oc- -^
word of falvation, is fent to. every fiirvYvet X-V-axV^^x^ v^.\
Then, M 4 '
184 The Word of Sehdtion
1. Hence fee the kindncfs of God in Chrift to fiiinerft
of mankind. Why ^hatli he made fuch a difference be-
tween finning men and finning angels? There was ne-
ver a word of falvation fent to angels that finned; no, not
one word; ** They are referved in chains, to the judgment
of the great day :'^ but it was fent unto mankind; "To
you, O men, do I call; and my voice is to the fgns of
men :" To you is the saord of this fahation fent.
2. See what a valuable book the Bible is, which con^
tains this word of falvation. O Sirs, how ought we to
fearch the fcriptures: for, in them we think, and think
aright when we do fo, that we have eternal life and fal-
vation conveyed to us ? Why, they teftify of ChriU :
and we ought efpecially to fearch out the words of eter-
nal life ; the words of falvation that ly there,
3. Hence fee what a valuable blefling the gofpel is, and
the difpenfation thereof; and how welcome a gofpel-mi-
nillry Ihould be unto ust ** How beautiful upon the
mountains, are the feet of them that preach the gofpel of
peace!" Rom. Xi 15. that publifli the word of falvation J
How fad is it when gofpel-minifters have not beautiful
feet, when they defile their feet by ftepping into the pud-
dle of defedlion and corruption, and fo make poor fouls
to naufeate the very gofpel preached by them! And how
difmal is it, when thele who profefs the gofpel of peace,
have their feet defiled with the puddle of error ! How
defirable is it, when tliey have both the gofpel of peace
in their mouth, and beautiful (hoes upon their feet, and
are Ihod with the preparation of the gofpel of peace, and
with a gofpel-converfation, declining to walk with others
in a courfe of defedtion I
4. Hence fee the inexcufablenefs of unbelief, in rejeft-
ing the gofpel, fince it is fent to every one that hears it.
Men have no cloak for their unbelief; no ground to fey.
This word of falvation is not fent to me; yea» it is fent
to theev whofoever thou art: it is a rope call down for
thy drowning foul to lay hold upon.
5. Hence fee how culpable they are who ilraiten the
door, and hamper the call of the gofpel, faying, in effcft,
If you have not fuch and fuch qualifications, this word
of falvation is not to you •, \f ^^^ \x^x^ tiot fuch and fucl\
Ser. CXV. ftnt to Sinners. 185
marks and evidences, it is not to you ; it is only upon
fuch and fuch terms that it is to you : this 4s to make
the gofpel no gofpcl. It is as if Chrift came to fave
faints, but not to fave finners. They contradid the
very deiign of the gofpel, ^^^hich -is a word of falvation
to finners of all forts and fizes. To you is the ivord of
falvation fent: to you, O fmner, is the door of falvation
opened. Whatever ftraitens this door j whatever doc-
trines you hear, that hamper or limit the gofpel-offer,
and tend to make you fuppofe, that there is no room
for you, no accefs for you, you may fufpcft that to be
either no gofpeI-do£lrine, or that has fiuch a legal mix-
ture accompanying it, as you ought to ibun like the
devil ; becaufe it would keep you at a diilance froni
Chritt and falvation,
6. Hence fee the ground of Qod's coutroverfy at this
day, together with an antidote againft the errors and
evils of the day. The great ground of God's controvcr-
fy, at this day, with the generality we Yvit amongft, is,
their rejefting the word of falvation. Wherefore is he
now fpeaking in wrath and war^, but becaufe we will
not hearken to his fpeaking in mercy \ Scotland hath
been long deaf to the word of God, and to the warn'r
ings of God. Judicatories have been deaf to the word
of God, to the word of falvation, calling them to re-
form and return to the Lord ; deaf to any Teftiniony
- lifted up for Reformation. And the whole land hath
been deaf to the voice of God in the gofpei. And,
what if God now thunder and roar out of Zion, and
fay, You ftiall hear at the deafell fide of the head ? if
you will not hear the voice of the word, you Ihall hear
the voice of the fword ; Oh! what is his quarrel? Why,
God fays, ** This is my beloved Son, hear ye him •/*•
No; but we refufe to, hear him. General Affemblies
have refufed to hear him; they give ear to a patron, or
a great man, and give more obedience to him than ta
the voice of Chrift. He faid, *' Feed my ftieep, feed my
lambs;'* No, fay they; let them be devoured and torn ta
pieces with the wolves, rather than difpleafe men of rankr
* It was formerly obfcrvcd, p. 173. tliat Britain aivd S^^tv h^«^ ^S.
this time, upon the point of au open ru^iuxd^ ^
l86 The Word of Salvation
and power *. How juftly may God fay to fuch, ** Go
to the gods whom ye have ferved," and fee if they can
deliver you in the day of death, or in the day of wrath?
See here alfo an antidote againfl. many errors of the
day. — Here is an antidote againil enthuliaftic delulions,
v/2. If we take the word of God for the rule and the
warrant of faith, and of every particular duty- Some
will fay, *^ We muft wait for the Spirit being poured out;
" and till the Spirit come, there is no doing : therefore
** we may fit Hill and do nothing, either in the matter of
<* our falvation-work or generation-work; either in per-
" fonal or public work." Why, here is a delufion, here
is enthufiafm, to make the Spirit the rule of faith and
duty, and not the word of God. When God fpake
to Mofes at the Red-Sea, faying, '^ Speak to the people,
that they go forward:" What! go forward^ might un-
belief fay,, into the fea, and be all drowned ? Nay,
flay till . we fee the water divided. No, fays God,
" Speak to the pe^^ple that they go forward ;" and in
going forward at the word and call of Grod, making
his call and word the rule of faith and duty, in this
way they were to find the fea divided before them. —
To wait upon God's working, either outwardly or in-
wardly, without anfwering the call of his word, and
going forward in the way of duty, is to wait without
a warrant ; it is a delufiou, a tempting of God. You
are to aim at believing the word of falvation fent to you.
The. people we call Quakers, fay^ They ought not
to pray till the Spirit move them ; making the inward
motions of the Spirit, and not the word of God, the rule
of duty. Thus it is no wonder that they be led by
a delufive fpirit ; for the word of God is the word of the
Spirit: and though we cannot fight without the Spirit,
yet the Spirit will not fight for thefe, or with thefe that
will not take his fword in their hand : though we can
do nothing without the Spirit, yet the Spirit will do
nothing without the word. But if once we take the
* The oppoCtion that the General AfTembly made to a Teftimony
lifted up for Reformation, and the fupporiers thereof; and the counte-
nance they gave to Patrons, in opprefling the heritage of God, may
be fcen laid open, Vol. V. p. loB. 2^^» ^09, ^vo^ ^\i% ^s\* t^^v
Jp6^ 4rp^
Seh. CXV. feni to Sinners. 1*87
fword of the Spirit in our hand ; I mean, take the word
for oiir rule, and effay duty, and the work of believing,
which is the work of God, according to the ' direftion-
of the word of God; then, and not till then, are you
to expect God will work powerfully ; for, out of his
own road he will not,, namely, if you turn away your car'
from hearing his word j or, if he do, he will bring you
to this road before he do any thing more.
Here alio fee an antidote againlt all, or mod of all the
errors of the age wherein we live. — Here is an antidote
againft all pratlical error ; againlt all profanity, loofe-
nefs, and luxury, whoredom, and debauchery, that
have been running down, like a mighty ftream, through
all ranks of perfons, from the throne to the dunghill,
in every corner of the la'nd. What would remedy thefe
evils ? Even the receiving of this falvation that is fent
in the gofpel to us. Unbelief, in i^eiefting this falvation,
which is a falvation from all fin as well as juifery; this
unbelief in flighting the Saviour and falvation, is the
root of all the loofenefs and profanity in the age. Men
do not fee this root that lies hid under ground. — Here is
an antidote againft the Deifm of the age. Why do meu
undervalue the fcriptures, and deny the neceffity of
divine fupernntural revelation? Even becaufe they rejefk
the word of falvation ; they db not fee that the gofpel only
is the word of falvation ; and that there is no falvation
but in the faith of it: but the faith of this word would
cure the Deifm of the age. — Here is an antidote againft
Arminianifm ; for falvation comes not -of the free-will
of man, but of the free grate of God in a word of falva-
tion fent to us. — Here is an antidote againft Arianifra.
Would any foul deny the fupreme Deity of Chrift, and
his proper Divinity, if they believed, that with him
are the words of eternal life ; and that a word from his
mouth is a word of falvation ? '^ Look to me and be faved,
all ye ends of the earth; f6r I am God, and there is none
elfe,'* Ifa. xlv. 22. — Here is an antidote againft Antijio*
niianifm ; for, by this falvation we are not faved to fio,
and to work wickednefs, and break the law of God, biit
faved from fin and wickednefs. The gofpel being a wotA
of complete falvation; the grace o?'GodL-A!tv^x€\^ ^y?^'^'^
to all wen, teaching effeCtiveVy wYv^\ ^>cv^ "^"^^ ^'^'^
1 88 The Word of Salvation
preceptively,naiii'ely,** To deny ungodlinefs and worldly
lulls, and to live foberly, righteoufly, and godly in this
prefent evil world."— Here is an antidote againft Legal-
ifm, or Neonomianifra, as fome call it, which turns the
gofpel to a new law, and the covenant of grace, as it
were, to a covenant of works *. This text and dodlrine
fiiews that we are not faved by a work, but by a word;
not by any work of ours, but by a word fent from God
to us, even a word of falvation : ** Not by works of righ-
teoufnefs which we have done, but according to his
mercy he faved us," Titus iii. 5. See 2 Tim. i. 9. —
Here alfo is an antidote againft ignorant preachers of
the gofpel, that confound the marks of faith with the
ground of faith, or the evidences of faith with the
warrant of faith, or the condition of the covenant with
the qualities of the covenanted, as if the gofpel-call were
only to faints, or to finners fo and fo qualified ; and fo
leading men in to themfelves for a ground of faith, in-
ftead of leading them out of themfelves to Chritt, ex-
hibited to them in a word of falvation fent to them f .
The gofpel-method of falvation is the reverfe of .all the
legal fchemes in the world. The legal ftrain fuppofes
fome good quality about the finner, before he be allowed
to meddle with the word of falvation ; and fo (huts the
door of the gofpel, which it pretends to open. But the
gofpel-ftrain brings the word of falvation freely to every
iinner's door, and fuppofes him to be dellitute of all^good
qualities whatfoever, and leaves no room for any finner
to fay, I am not allowed to come in.
7. Hence fee how much it concerns all and every
one to try and examine what entertainment they have
given the word of falvation that is fent them. Have,
you received it or not in a faving way ?
(i.) Have you received it as the word of God; the
word by way of eminency ; the word of God in Chrift;
I Theff. ii. 13. and received it not as the word of man^
♦ Th«t thefc particulars were the prevailing principles of the age,
ifras formerly affirmed, Vol. I. p. 232. Vol. II. p. 304, 305, 466.
Vol. lllf p» 54- Vol. IV. p. 148. Vol. V. p. 91, 92.
t This important point of dodriue Is fome what more copioufly laid
Oped above, p» 14J9 146) i47«
Ser.CXV. fcnt to Sinneri. 189
of this or that man, but, as it is in truth, the word of God?
(2.) Have you received it as a word of falvation, or
« a faithful faying, worthy of all acceptation ; both as
a truth and as a good ? This reception of it fuppofcs
a view you have of your being a loft finner welcoming
a Saviour,
(3.) Have you received it, as the word of this falva-
tion, a prefent falvation, a particular falvation? This
particular falvation from fin and wrath, that you need;
this near falvation ; ** I bring near my righteoufnefs ta
the ftout-hearted and far from righteoufnefs; my falvati-
on fhall not tarry," Ifa. xlvi. 12, 13. This great falva-
tion, this purchafed falvation; this promifed falvation,
this offered falvation. prefently offered. Faith fixes upon
fomething prefent. You need not fay, Rom. x. 6, 7, 8*
*' Who will afcend to heave^, to bring Cbrift down ? or,
defcend into the deep, to bring Chrifl up ? The word is
nigh thee, even in thy heart, and in thy mouth.'* Again^
(4.) Have you received it as a fent falvation ; as
God^s fend, as God's gift, fent by the hand of Chriff,
fent by the hand of his ambaffadors, fent freely and fo-
vereignly, without your feeking after it, fent out of the
ftore-houfe of divine grace ?
(5.) Have you received it as fent to finners^ to £a».
ners in general ? F^r here is glad tidings of great joy
to all people : " Upon this mountain fbali the Lord of
lio^ls make unto all people a feaft of fat things, a feaft
of wines on the lees, of fat things full of marrdw, of
vines on the lees well refined, Ifa. xxv. 6.
(6.) Have you received it as fent unto you in parti-
cular ? To you, finners, fays the general difpenfation ;
to thee, finner, in particular, fays the particular ofitr;
•* Whofoever will, fet him come." Haft thou then re-
ceived it, as fent to thee, tho* a guilty finner ; to thee,
though a vile finner ? llaft thou entertained it witfe
a me, vie, of particular application, foying, Here is aa
offer to me, a gift to me, a protdife froln heav^en to me?
Haft thou found thyfelf called by name, and faid, I am
ivarr?ii)ted to takeliold of Chrlft, and the falvaftion he
brings with him, in this word of falvation, and eirenfe
I tz)U him at ia^WQtd ; " haffi. I ^Yv^v^^vA^ ^ta>a,T*asfc
Ipo The Word of Saivation
unbelief ?'* — Have you hereupon found the vhtue of
this word, as a word of falvation, faving you from your
doubts and fears, faving you from your bonds and fet-
ters, faying you from your helplefs and hopelefs condi-
tion, and making you to hope for complete falvatibn
from fin and mifery ? — Have you found falvation begun
in the faitli or the word of falvation, and been begotten
to a lively hope thereby ? And does this hope begin to
purify your heart, and this faith begin to work by love
to God and hatred of fin, and of yourfelf for fin ? And
is your continual recourfe to this word of falvation, or
to the proraife of God in Chrift, for all your falvation?
8. Hence fee what matter of joy and praife believers
have, who have been determined thus to entertain the
word of falvation : for, when the word of falvation
is received through grace, then the work of falvation
.is begun : and you need be in no uneafinefs now, though
you be called to work out the work of your falvation
with fear and trembling ; becaufe it is God that worketh
in you both to will and to do. " He that hath begun
the good work in you, will perfefl; it unto the day
of the Lord." The word of falvation may be tothee,
O believer, the word of confolation all the days of your
life : for, it is a word of falvation, not only from the
fuiful ftate, and miferable ftate you was in, but is a word
of falvation alfo, bringlngthe good news of falvation in
every cafe ; falvation from the devil, the world, and
the flefh ;• falvation and deliverance .from the hands
of all your enemies ; falvation from the fiing of death ;
falvation from the terror of judgment ;" falvation .from
the curfe of the law, and from, the guilt of all your fins;
falvation not only from all evil, but falvation to eternal
life; for the word of falvation, which you have received
and entertained through grace, contains all the words
6f eternal life. The word of falvation is the word of "
life for you, \v4ien under deadiiefs, and the word of
liberty for you, when under bonda^ie ; a word of reft
for you, when under wearinefs, a word of relief for you,
when under diftrefs of whatfocver fojjt. It is a word of
falvation confirmed with ihe, oath of God,' *• iTiat by "
two jmnmtabl.e things, in which it'is.imJjofliblefofGaDd
Ser. CXV* fent to Sinners. i^X
to lye, they might have ftrong corifolation, who 'have
fled for refuge to lay hold on the hope fet before them."
9. Hence fee matter of terror to thofe who neglefl
this great falvation that 13 fent to them by this word :
** How fhall they efcape, who neglcft fo great falvation,"
and fo near to them ? O finner, it is a falvation fent
to your houfe ; and will you reje£t it ? Salvation fent
to your foul ; a word of falvation fent to your hand to
receive it, and will you rejeQ: it ? A word of falvation
fent to your ear, faying, " But hear, and your foul fhall
live." A word of falvation fent to your heart, and by it
God is knocking at the door of your heart : O Sirs,
will you refufe him that fpeaketh from heaven ? " See
that ye refufe not him that fpeaketh; for if they efcaped
not, who refufed him that fpake on earth, much more
iliall not we efcape, if we turn away from him that
fpeaketh from heaVen," Heb. xii. 25. If you will not
hear God's word of grace in the gofpel, faying. To you
is the word of this falvation fent ; you muft lay your
account to hear his word of wrath in the law, faying,
yea, fwearing in his wrath, " That you fhall not enter
into his refl." If you have no fear of God, as it is in
the verfe where my text lies, if you fhall never be per-
fuaded to fear the Lord and his goodnefs, manifefted in
the word of falvation, fent to you, you muft lay your
account to fear the Lord and his wrath, manifefted* in the
word of condemnation, which the law pronounces againfl
them who believe not the gofpel : '* He that believeth not,
is condemned already," John iii. 18. And there is no
efcaping this fentence of condemnation, but by receiving
the word of falvation. 1.
10. Hence fee how much it is the interefl of ev«ry
one to receive, and entertain, and welcome this woni
of falvation. O Sirs, ** Hear, that your -fouls may live."
Hear the joyful found of falvation, Q lofl perifhing fmi-
ner, before the door of mercy be fhut, and the day of
grace be over. To perfuade you hereunto, we Ihall Isfcy
before you the four following confiderations.
(i.) Gonfider what fort of a falvation is offered to you*
It is a fpiritual falvation; the falvation* of the inimattaL
foul : '' What fhall a man profit, iW \i^ ^ivsL^^^V^^
,worlJ, if he lok his owa fcuW^ \l voax vi^\i^^ ^^
J.92 7be Word of Salvation
lofe and ruin your fouls, O receive the word of falva«-
tion. — It is a coftly falvation ; it comes running in the
channel of the blood of Chrift. It is bought to your
hand, and free to you, however dear bought by the
Redeemer. You have nothing to pay for it ; the price
€if it is paid already ; the condition of it is fulfilled*—
It is a complete falvation ; falvation from every thing you
ne'ed to be faved from : falvation from unbelief, enmity,
atheifm, heart-hardnefs, heart-deadnefs, and every thing
that you make an objeflion againft receiving of this
falvation. You fay you cannot believe, you cannot
repent ; but -would you be faved from your unbelief and
impenitence ? This, and all the other branches of fal-
vation is fent to you, when the word of falvation is fent.
Will you welcome a Saviour to favc you from all, to be
wifdom, and righteoufnefs, and fan£tiiication, and re-
demption, and all to you? ^t is an everlafting falvation.
Would you be happy after death, and have an eternity
of happinefs? " Life and immortality is brought to light
by this word of falvation'T' O poor dying fmner, con-
fider what an everlafting falvation this is,
(2.) Gonfider what need thou haft of this falvation.
Thou haft a dark mind; and needeft falvation from that
darknefs and ignorance. Thou haft a guilty confcience;
and needeft falvation from that guilt. Thou haft a hard
heart; and needeft falvation from that hardnefs. Thou
haft powerful and ftrong corruption; and needeft falvation
from that. Thou haft a corrupt nature; and needeft
falvation from that. Thou haft many heart-plagues ;
and needeft falvation from thefe plagues, and healing.
Behold, all this falvation, and infinitely more, comes
with the word of falvation ; no falvation thou needeft is
excepted. Thy need is great, death is at hand, judg-
ment at hand : ** Now is the accepted time, now is the
day of falvation.'* There will be no word in the day of
judgment to finners, but a word of condemnation; " De-
part from me, ye curfed, into everlafting fire, prepared
for the devil and his angels :" but now, in the day of
falvation, is fent to you this word of falvation ; now,
now is the day ; and, perhaps, now or never.
(3.) Coiiiidcr what a firm grouxid tliU vrord of falva-
Seb.CXV. fent to Sinners* 193
lion is for faith to build upon. It is the word of God ;
the God that cannot lye. It is ratified by the bath of
God. It is a word confirmed by the blood of the Son
of God. It is a word atteftedby the Three that bear
record in heaven. It is a word fpoken by the infpirati-
on of the Spirit of God, " He that hath ears to hear, let
him hear what the Spirit faith to the churches. The
Spirit and the bride fay. Come;'' come and hear this
word of falvation ; come and believe ; come and apply to
thyfelf what is offered to thee.
(4.) Gonfider the good warrant you have to intermeddle
with this word of falvation. It is fent to you on purpofe
that you may believe it with application toyourfelf; and
that every one of you, thou man, thou woman, may take
it home to thy own heart; for, To tbee is the vyordoffal-
vationftnt. To thee is this love-letter fent from heaven.
Read the indorfement, and fee if it be not to thee. — It
is backed to thee, O guilty finner, faying, '* Chrift came
to fave finners." — It is backed to thee, O inhabitant of
the earth, that art not yet in hell; "L'X)k to me and be
faved, all the ends of the earth."— -It is backed to thee,
O fcorner, that hail hitherto been a mocker of God and
godlinefs; ^* Wifdom crieth withput, Ihe uttereth her
voice in the ftreets: How long, ye fimple ones, will ye
love fimplicity ? and the fcorners delight in their fcorning,
and fools hate knowledge? Turn you at my reproof: be-
hold I will pour out my Spirit uftto you; I will make
known my words unto you," Prov, ). 20. 22, 23.-^It Is
backed to thee, O rebellious finner. If thou Wert except-
ed, all mankind would be fo : behold, Chriil hath afcen-
ded up on high, led captivity captive, and received gifts
for men, even for the rebellious, that God the Lord might
dwell among them."«~It is backed for thee, O black and
bloody finner; *' Come now and let ug reafon together,
faith the Lord; tho' your fins be as fgarlet, they ftall
be as white as fnow; tho' they be red like crirafon,they
fhall be as wool," Ifa. i. i8.-^It js backed to thee, O
finner that art thirfting after other things than Chrift ;
Ifaiah Iv. I, 2. " Ho, every one thait tbirfteth, come*
Wherefore fpend yog. your money for tba]^ whi/db ta. tv'cjC
194 516^ Word of Salvation
bread ? &?r. Wherefore do ye thirft and pant after other
things that cannot give yoii fatisfatlion?" — Yea, it is
backed for thee, O unhumbled, unconvinced finner. Say
not that it cannot concern thee, becaufe thou art riot
convinced of thy fin : O! the word of falvation comes
even to the5 alfo; Rev. iii. 18. '^ I counf'el thee to buy of
tne gold tried in the fire; that thou niayft he rich; eye-
falve'/that thou may ft fee; and white raiment that thou
rnaylt be clothed." Even to thee that, as in the preceding
verfe, art faying, that thou art rich and increafed with
goods, and ftandeft in need of nothing, and knoweft not
that thou art wretched, and miferable, and poor, and
blind, and naked.'* Unconcerned finner, to thee, even-
thee, is the word of thrs falvation ftint. Is this love-let-
ter backed for thee ? O tlien know, that tho* you havfe
no will, you have a warrant to receive it, and Ghrift in
it. If you rejedl this word of falvation, it is either be-
caufe you will not, or dare not, or cannot receive it.
If you fay, you will not take it to you, then remem-
ber you are fubfcribing your own doom. And I take
^ inftruments againft you, that you will not have falvation;
you will not come to Chrift that you may have life;
you are preferring fome bafe lull to the Lord of glory,
. and fo preferring;, of confequetice, damnation to falva-
tion, death to life.
If it be not a will of obflinacy, but of impotency, fay-
ing, Oh! if my will were fubdaed; behold, the word of
falvation comes with falvation from that plague of un-
willin<:^nefs, faying, " Thy people fhall be willing in the
day of thy power:" and. To you is the word of this fal-
vation fent, that you may welcome it; and fo far as -you
welcome it, fo far are you willing.
If yriu fay you dare not take the word to yourfelf, as
the word of falvation to you : v;hy dare you not do
what God enjoins you? Why dare you not take
what God offers you ? How durft you fin againft God,
when he forbad you? And now you dare not take his
word for your falvation, when he requires you ! How
durft you venture on his fury againft his command ?
"And now yoii dare not venture on his favour, through
Cbrifly at his call and comm^tvA'- 'W?^^ k not enough to
SeA.CXV. fent to Sinners^ Ip5
offend his juftice ? And will you now venture to flight
his mercy ? This is worfe than all your former fins, to
refufe falvation that he freely offers from the guilt of
all. . ,
If. you fay you cannot, becaufe of utter impotency,
that fhall be no flop. You cannot believe, you cannot
come to Chrili; but, as the word of falvation is fent to
you, fo falvation' is come to you, becaufe you cannot
cume to it. • The Saviour is come to you, becaufe you
cannot come to him : are you for him ? The word of
falvation is a word of power, and drawing power is in it,
to draw you that cannot come : *' Whejii 1 am liftedup,
I will draw all men after me." Are you willing to be
drawn ? Then the word of falvation hatli fo far taken
effe£l upon you, as to remove your unwillingnefs and
to make you willing. Look for another pull of omni-
potency ; for the word of falvation is a word of omni-
potency : It is the almighty word of the almighty God.
Saving power, drawing power is in it. Welcome it as
fuch ; and,. in due. time, you Ihall be able as well a«
v/illing. Your faith is not to be adled in the fenfe of
•fe.lf ability and fufRciency, but in the fenfe of felf-in-
ability and infufiiciency. ^' Our fufficiency is pf God;'^
falvation is of God; faving faith is of God; " All things
are of God, who hath given to us the miniftry of recon-
ciliation," 2 Cor. V. i8. and given to you this. word of
falvation: and it contains all your falvation. And if any
part of it were left to you, it would not contain all your
falvation. What you cannot do, this falvatiQii can;
therefore receive it, and blefs God for it, that To you /x.
the ^zrd of this falvation Jent^
N2 SERMON
( 196 )
SERMON CXVI.
GOSPEL. COMPULSION; or, MINIStERLAJL
POWER AND AUTHORITY.*
Xjuzz xiv. 23.
'^m^Comfet tbem to come in^ that my boufe may beJltUd^
MY friends, though the work of fequeftratitig fotne
to the MINISTERIAL OFFICE, bc Ordinary, in the
^urch of Chrift, yet the occafion and circumftances of
this work to-day, among our hands, is extraordinary in
many refpefts, in fo much that there was fcarce ever a
parallel it hath had in Scotland. But> as exti-aordinary
cafes require extraordinary fervices; fo, it is matter of
lamentation, that the defections and corruptions of the
times fhould make it not only highly expedient, but ab-
ibiutely neceffary, for the relief of Chrift's fcattcred
* This fcrmon was preached at the Ordination of Mr. John Hunter,
to the Paftoral Office, in the nnitcd congregations of Morbottlc and
Stitchel, by appointment of the AflTociatc Prcfbytery, on the 1 7th Oft.
1739. being fet apart for, and obfervcd as a day of» failing and prayer
at Gateihaw. The firfl edition of the fermon acquaints us, that it was
piiblifhcd at the carncft deCre, and repeated entreaty, of a great iD$ay
bearers. To which is fubgoincd an Appendix, dircfted more efpecialhr
to the united focieties in and about the forefaid Morbottle aild Stttchcl,
upon account of the much lamented death of the above R6v. Mr. John
Hunter, who deceafed Jan. yxh^ I740«> not having been four coaiplete
months ordained minifier.
JUtnifurial Pawir and AuthorHy. Xffi
Iheep, and oppreffed heritage, thro' the violent meafureS'
of church judicatories *. But my bufinefa, at prefent,
is to give a hint at th« nature oi that minifierial work to
which one is to be £et apart here: and the text I have
read, lays be&re us a fum of their worky as it relates to
thefinners with whom they have to do: their orderaare.
Compel tbem to come in^ tba$ my boufe may ht filled*
Thefe words are part of a paraUe, wherein the free
grace of God, in Chrill> is reprefented by a rich mait
making a great fupper; that is» the ricli and bountiful
Lord providing all the treafures and bleffings of the new
covenant, and inviting all poor, indigent finners,.to whom
the gafpel comes, to come and ihare of thefe bleflings of
everlafting life and happinefs, to be had ia Chrift Jefus.
The entertainment, that this kind ofier gets, is vari-
ous ; fome rejefl: it^ and others embrace it. The rejec«
ters make trifling excufes, preferring their ground, theit
oxen, their wives; that is, their worldly polleffions an(i
fenfual enjoyments, to all tlie bleffings o£ the everlafting
gofpeh
Hereupon care is taken to furnifli his table ; Go, &y8:
he, to his fervants, pick up the poor,, the maimed, tht.
halt, and the blind; by whom might be me«at the def-
pifed, out-caft Gentiles, who were taken in, when the
Jews, who flighted Chrift, were reje£ted of him.
But tho' many of this furt came in and embraced th&
offer, yet the iervant is brought in telling bis luird, fay«r
ing, ^' It is done as thou haft commanded; and yet thero
is room.'^ Minifters are to give account to Chrift, relating
to their minlfterial commiffion: ]. Of th6 execution. of it;;
^*^ It is done as thou haft commanded. ^' 2. Of the fuccefs
thereof; *' Yet there is room :'' intim^ing, that though
feveral were come in, yet there was entertainment for
many more.
Upon this a new warrant is given out to the fervants^
to go to the high-ways and hedges, fince none among the
* Mr. Hiinter was the firft probationer llcenfod* bj the Affoctate
Frcifiytery; and his (etdement ia this oew-ereSod congregiatioD^ the
firfl of its kind t(iat had taken place among them.-^What thefe vio*
lent roeafures were, which occalioned this ilep, itiay be Cc«v\ W>^ ^^:ci^
V<jl. V, p. 298. 3 J I. jfly, 419.
198 Gofpel'Compulfioti; or^ StR. CXVI.
Jews, if it be not fome of the defpicable fort, the Pub- '
licans and finners, the halt and the blind, but none of
the Scribes and Pharifees will come in ; " Go out into
the high. ways and hedges, (/. ^. to the open country ;
pick up the vagrant, the poor ftraggling Gentiles,) and
Ci)pipel them to come in, that my houfe may be filled.'^
Where we may obferve the. three following particulars.
• I.. Aconimifliongiven to minillers, fhewing what they
are to do towards finners, to whom they miniller in fa-
cred things, or to whom they preach the gofpel, Compel
tbem,
2. The defign of this commlflion, what end they are
to have in view and aim at by this compulfion, Compel
them to, come in,
- 3. The reafon afligned for allthis work, of con^pel-
Jing them to come in, namely, that my houfe may be fi-
led. As if the Mailer fliould fay, Thefe whom you have
to deal vvi-'- will be very fhy and backward, and will
hardly believe that they (hall be welcome: therefore,
there is a certain kind of compulfion muR be ufed towards
them ; you mull be in earneli:, and. very iniportunate
with them to come in to me, and Ihare of the provifiyn
I have made for them, that by this means the number'
of my ranfomed ones may be cornpleted, the outcaits of
Ifrael may be gathered, my table may be furnifhed, my
church and houfe may be filled. But I refer the i'uriher
explication of the words to the profecution of tl^ fol-
lowing]: doftrine.
'o
. Observ. " The minifters of Chrifl have a power and
*' warrant to compel finners to come in^to him, that
• • his houfe may be filled."
The doclrine being much the fame with the text,I need
not Hand upon the proof of it. You have this matter
very elegantly reprefented, Prov. ix. i, — 5- >* Wifdora
liath builded her houfe, flie hath hewn out her feven pil- •
]ar?. She hath killed her beafis, fhe hath min"gled her
\vine; fhe hath alfo furniflied her table. She hath fent forth
\\tT maidens, Ihe crieth upon the highell places of the city.
''Vh'Ao IS fimplejtt him turn in hither: as for hira that
; Minifterial Povier and Authority. i^c^
wantetli underftanding, (he faith to him, Come, cat of my
bread, and drink of the wine which I have mingled.'*
Miniiljjs have authority from their Mailer, to rebuke,
exhort, command, and compel.
AVe fliall endeavour the profecution of this fubjeQ:^
through divine aid, in the following method.
I. We fhall fpeak of the tiiinillerial com million and
authority, imported in this word, Compel tbem.
II. Of the end and defign cf it, namely, that they
come in ; Compel them to come in.
III. We Ihail j'peuk of ihe reafon, viz. That bis bcufe
may be Jill ed.
IV. Make fume application of the whole.
I. We are to fpeak of this minillerial power and au-
thority, imported in this expreflion. Compel them. And
here we are to touch at three things; i. Who are they
that have this autliority to compel. 2. Whom they hav.e
warrant to compel. 3. What is the nature and import
of this compulfion.
1//, Who are they that have this authority to compel.
The context flievvs, that they are the fervantsof Chrill;
*' The Lord laid unto the fervants, Go." Here is the
office of the gofpel-minifter; he is the fervant <jf Chritt
and of his church; '' We preach not ourfelvqs, but Ghrlft
Jefus the Lord, and ourfelves your fervants for Jefus*
fake,." 2 Cor. iv. 5. Their ftation in the churcH is not
as lords of God's heritage, but fervants.
This does not at all detraft from their minillertal office,
while we confider that Chrift came not to he. miniftred
unto, bur to minifter and ferve. If he was 'the Father's
fervant, and our fervant in his Father's bitfinefs, furely
it is no fmall honour to be his fervant, and a fervant to
immortal fouls for his fake; only here we fee, that the
apoilles themfelvesdid not pretend to be lordly Pril&jes,
nor afTume to themfelves a domination in the church, as
having dominion over their faith, but a^ heljierl of their
joy, 2 Cor. i. 24.
Nor can it be conflru£led a flavery, where it' is for
Jefus' fake, to promote the honour and intevefl of Chrift
in the church, ar*d to aft, not as an inferior^ na^tilal fex.
300 Oofpel'tompulfion^ and Ser.CXVI.
vant, but as one clothed with authority, in the Mailer's
name, to compel.
This office of the minifter , as a fervant, imports both
fuitable abilities, and a call to improve thenf for the
Mailer's ufe in his houfe.
1. It fuppofes and imports qualifications and abilities,
fitting them for the difcharge of this work in forae mea-
fure: "Every fcribe that is inftrudted unto the kingdom
of heaven, is like a man that is an houfliolder, which
bringeth forth out of his treafure things new and old,"
Mat. xiii. 52. And there is a threefold ftock of ability
that he ftiould have : i. A ftock of graces; for, if one be
not a good Ghriftian, he will never make a good minifter.
2. A ftock of gifts and learning, that he may be able to
convince gainfayers, and may be apt to teach. 3. A
ftock of experiences, ^that he may teach what he knows
himfelf, thajt knowing both the terrors and comforts of the
Lord, he may perfuade men: that alfo he may be able to
fay, " I believe, and therefore fpeak; and what I have
heard and feen, and felt, declare I unto you ;" otherwife
his preaching will be, at beft, but like cold milk in a
veffel, and not like warm milk from the breaft.
2. This office fuppofes and imports a divine call. It
is. not fufficient to warrant any man to meddle with the
niinifterial office, that he hath a competent ftock of abi-
lities and qualifications, fitting him for the work; except
he hath alfo a minifterial power conveyed to him, either
immediately by God, as it was in the apoftles, which
was fuch an extraordinary call, as we are not now to
expeft : or mediately, according to the order which God
hath eftabliftied in his church. This ordinary, mediate
call is twofold, either outward or inward.
(t.) The outward call by the church, (including both
the judgment of the clderfliip or prefl>ytery, and the e-
leftion of the congregation, when the minifter is to be
fixed to any particular charge.) God hath given to his
ehurch, or to the lawful courts and judicatories thereof,
a minifterial power, whereby, upon trbl and knowledge
of a man*s abilities for that work, they make manifeft
that God hath called hrm ; for it is not the church that
makes the minifter, but God himfelf, by conferring
Minifterial Po^er and Authority. 20 1
znitiiilerial qualifications; the church only declares and
authorifes for exercife, thefe whom God doth qualify for
fuch purpofe. It is God himfelf, who makes any to be
able minifters of the new teftament, 2 Cor. iii. 6.
(2.) There is the inward call of the Spirit of God, of
which I apprehend, that, as it lies in the Lord's quali-
fying a man with gifts and graces for that work; (for,
without thefe qualifications, God calls none, whatever
men do) fo it lies alfo in the Lord's quickening,, inclin-
ing, and liirring them up to improve thefe talents which
he hath given, for his fcrvice in the gofpel of Chrift ;
and in their having the tellimony of a good confcience,
that the motive that preffes them is God's glory, and the
edification of the church..
This outward and inward call and commiffion is de-
clared neceffary; ** How lliall they preach, except they
be fent?" Rom. x. 15. Here then is the fervant, but
what the fervice is, will fall in afterwards. Having then
Ihewed who they are that have this authority to compel,
I come to flievv,
^dly^ Whom they are warranted to compel, or whom
does their office oblige them to deal with, by calling
and compelling them to come in ? Why, upon the
Jews their rejefting of Chrift and the gofpel, the com-
miffion here feems to refpeft the ruftic Gentiles ; or all
thefe who are reprefented to be, as in verfes 21. 23. ia
the ftreets and lanes, in the high-ways and hedges, as to
their fituation; and to be poor, maimed, halt, and blind»
as to their condition. The firft and leading part of the
minifterial work relates to the bringing in thefe who arc
ftrangers to Chrift; and afterwards the feeding and edi-
fying of thefe that are brought in. But firft they are to
compel tbem to come in : them ; whom ?
I. Aliens that are without doors: Without^ it is faid^
are dogs. But even fuch dogs as the Gentiles were, may
come in when the door is opened to them. We>are to
open the door to thefe who are aliens to the common-
wealth of Ifrael, and ftrangers to the covenant of promife^
Eph. ii. 12. Even thofe that are without Chrift, with-
out hope, and without God in the world; if they wej*
not without, they need not to be c^W^A X.^ com^ \cv.
2Q1, Gofpel-Compulfion,- or^ Ser. CXVI,
2. They are warranted to call in the poor; for, *' To
the poor the gofpel is preached :" both thefe that are
outwardly poor, and in mean outward circumllances in
the world; the rich generally contemn the golpel-ofTer :
and alio tliefe who are inwardly poor; that is, deftitute
of all fpiritual good and excellencies; deftitute of grace
and righteoufnefs ; let them be called in to fhare of the
grace and righteoufnefs that is in Chriih
3. They are warranted to call in the maimed; that is,
thefe who want legs or arms, unable to walk and unable
to work* Tiie call of the gofpel is to be extended to
maimed fouls, as all naturally are, being by nature with-
out ftrength, and deftitute of all ability to walk, or work
fpiritually, that they may come where they will be fur-
niflied with power.
4. They are warranted to bring in the halt; the poor
cripple fouis, who, if they have received any ftrength
to walk, yet cannot go without halting. They are, like
their mafter, to take up. in their arms the pocr lame-
ftieep, that cannot follow the reft of the flock ; for,
** He feeds his flock like a fliepherd, and gathers his
lambs with his arras," Ifa. xl. 11.
5. They are warranted to bring in the blind; repre-
fenting how blind fouls, that have no eyes to fee, but
arc ignorant of God and Ghrift, and the way of fatvati-
on, are called to come and receive their fight ; for
Chrift is given for a covenant of the people, a light to the
Gentiles, to open the blind eyes, Ifa. xlii. 7. And the
great defign, upon which God fends out a gofpel-minif-
try among people, is to open their eyes, and turn them
from darknefs to light, and from the power of Satan unto
God, Adls xxvi. 18.
6. They are warranted to bring in wanderers; thefe
that are in the high-ways and hedges : as if he fliould
fay. The ftraggling vagrants, yea, the highway-man,
the thief, the robber, the debauchee, the wicked and
gracelefs, who are walking in the broad way to hell :
for, as God, by the gofpel, brings near his righteoufnefs
and falvation, even to the ftout-hearted and far from righ-
teoufnefs, Ifa. xlvi. 12,13. fo Wifdom and her maidens,
Chrift and his fcrvants that he fends forth, are warrant-
ed
Minifterial Povscr and Authority. 203
cd to (land upon the high places of the city, Prov, i. 20,
— 23. and to '* cry vvithqut, to- utter their voices in the
flreets, to cry in the chief places of concourfe, in the
opening of tiie gates. How long ye fimple ones, will ye
love fimplicity, and ye fcorners delight in fcorning, and
fools hale knowledge? Turn ye ac my reproof," &c.
Hven the wicked mockers of Gi d and religion, the moft
wicked and wretched, and abandoned like finners, are to
be dealt with, and compelled to come in.
Thus you fee whom they are warranted to compel.
But now I come to corfidcr,
2dly, What is the nature and import of this conipul-
fion. Here we may confider, 1. Whai fort of com-
pulfion it is; and, 2. What power. and authority it
imports.
[i.j What fort of conipulfion it is. I would explain
what 1 take to be the nature of this compulfion^ in the
following particulars,
1. It is not an outward, but an inward compulfion ;
it does not mean a dragging of their body, but a draw-
ing their heart and foul to Chrift: and when once the
heart, or the internal man, is drawp, then it will draw
the body to the external part of religion alfo. But what
draws the heart ? Why, fays the apoftle, '* With the
heart, man believeth untorighteoufnefs;" and this be-
lieving, or, "' Faith, cometh by hearing, and hearing by
the word of God:" that is, by the preaching of the gof-
pel, the heart is drawn to Chrill.
2. It is not magifterial, but a minifterial compulfion.
As external compulfion hath no foundation in the text;
fo the mini Iters of the gofpel, who are thus fpoken to,
have not, by Chrift's commiffion, any civil power.com-
nittcd to them. It is not a compelling of men's con.
faiences, far lefs a compelling men againft their con-
faiences, in matters-jof religion : as for example/ in the
bufinefs of the facramental tell, you ihall be fined, im-
prifoned, ruined in your ellate, if you tak^ not the
Lord's fupper : no fuch compulfion is here' intend-
ed. Minifters are not lords over God's heritage.
Hence,
3. It is not a carnal, but a fpirit\ia\ ccjtc^y^V^'^t^* ^
2flr4 (joJpehCfompulJtQn; or^ Ser. CXVf.
is not by force of arms, but by force of arguments, mcE
are to be compelled; for, ** The weapons of our warfare
are not carnal, but mighty, through God» to the puU
ling down of ftrong holds, cafting down imaginations,"
2 Cor. X. 4, 5. It is not by cudgels, but by confiderati-
ons, that the will can be compelled: when the Lord con-
curs with thefe confiderations that are fpiritual, thca
they are cogent and compelling to the foul. The s&y
opening to men the riches of divine grace, fitted to their
loit and undone ftate, is, through grace, a compelling of
them: for,
4. It is not a natural, but a gracious compulfion. It
is not by the power of natural abilities and free-will,
which is the Armlnian arms, that men are compelled;
but by the power of free grace: therefore, in compelling,
finners to come in, we are not to tell them what they
can do; [Sox^ indeed, they can dc^ nothing fpiritually,
nothing acceptably ; they can do nothing but deftroy
tbemfelves;) but we are to tell them what grace cstndo,
and how all their help lies here ; *' O Ifrael, thott haft
defiroyed tbyfelf; but in me is thy help.'*
5. it is not a legal, but an evangelical compulfion. It
is true, ' By the law is the knowledge of fin' and mifery.
3y the command of the law applied, is the knowledge of
fin; and by the curfe of the law apprehended is the know-
Jedge of mifery: and fo, by the law \it may have the
knowledge of the n^d we have of Chrift. The law,
therefore, is to be lifed in a fubferviency to the gofpel;
but the law, tbo^ it may compel finners to come down
from their lofty thoughts of their own natural power and
ability to help themfelves ; yet it is only the gofpel that
Will compel them to come in: for, the more they fee o|
their finfulnefs and mifery by the law, the more will they
ttand at a diftance from coming to God; but will run
away hopelefs from kim, until once the grace of God,
manifefted in the gofpel, and the love of Qarift conftrain,
and compel tbcm to tome in. Hence,
6. It is not a rigid, harfli and unpleafant, but a kindly
and affeftionate compulfion. It is a drawing with the
Cords of love, and the bands of a man. Here we may
&y the kin|[dom ^ heaven Cufiers vi^lencei and tb^ vto-
Mlnifterial Po^ocr and Authority. 205
lent take It by force. The mioifter U to ufe violence and
force; but it is not the force of fire and fword, but the
force of love, and the violence of reafon, fpiritual and
fcriptural reafon. And becaufe man'3 reafon now is out
of reafon, therefore,
7. It is not a merely rational and argumentative, but
a divine compulfion, in the dgiionftration of the Spirit,
and with power; i Cor. ii. 4. ^* My fpeech, and my
preaching was not with the enticing words of man's wif-
dom, but in demonilratioa of the Spirit, and with power;
that your faith fliould not (land in the wifdom of man,
but in the power of God:'' that it might not be merely
rational faith, (landing upon a human teftimony, or human
reafoning, but a divine faith, (landing upon a divine tef*
timony, a divine demonftration. Many have no other but
a merely rational religion, and a faith grounded only upon
rational argument?, by the force of which they are com*
pelled to own and acknowledge tliis or that gofpel-truth;
but what comes of that faith, when a better arguer ap-
pears on the other fide? Down their faith mud go, that
llands upoa fuch a fandy foundation, as human wifdom
and reafon. Ybu may get a poor, illiterate man or wo-
man, that never learned philofophy, nor any thing of
the art of4irgiiiag, that will have a better faith, a firmer
fjgfrfttafion of the truth as it is in Jefus^ than all thcfe
-j^ynal believers, and learned Ilabbies ever could be
^;jjtt|fiers of. Why ? becaufe thefe poor, unlearned, yet
'" " '"I i;>elievers, are ei«/\Jk»Tfii, taught of God ; and the-
ri h*th come to them, not in word, but in power,
Jin flie Holy Ghoft, and with much affurance.
T:his, then^ 19 the compulfion that gofpel-miniilers
^^lA aim at, in preaching and teaching, namely, that
%4t-;||9 in the-demonllration of the Spirit, and with power;
?wlt witbout thiis, XsihxCfL elTays and flouriihing harangues,
'^fijjreby they thialk to compel men with the mere force
•iad ftrength of their reafoning, will be found but a
citnal weapon^ not mighty through God, but weak or
tl^v.Hilable; '* Not by ftrength, ncr by might, but oy my
.Smejt, faith the Lord of hofts.'* I^t us nei-cr expeft,
that the exterior call in the minifiry of the word will
2o6 G of pel-Co mpulfion ; or^ Ser. CXVI,
God. And, therefore, let us feek to pray in the Spirit,
and preach in the Spirit, that through him we may do
valiantly, in conquering fmncrs, and corapelling them.
Hence,
8. It is not a defpicable, lawlefs, and unwarrantable,
but an authoritative compulfion. Go^ fays the great
Madcr, and compel tbenp. It is in his name and autho-
rity, who is the great King in Zion, that they are to do
it. As they are to deal with finners with all fincerity
and earneftnefs, fo with all authority and boldnefs: both
thefe are joined together, 2 Cor. v. 20. '* Now then, we
are ambalFadors for Chrill, as tho' God did befeech you
by us, we pray you in Chrift's ftead, be ye reconciled
unto God." While they prefent his bowels and com-
paffion, they are alfo to reprefent his authority, as am-
baffadors for him. But this leads to another queftion on
this head.
[2.] What power and authority doth this compulfion,.
they are warranted to ufe; import ? I think it imports
all that power and authority that belongs. to them,^as the
fervants and mini Iters of Chrilt. I cannot enlarge upon
all the particulars here, that might be treated ; I Ihalt
only mention what occurs. . ' '
The minillerial power is either that which they have'
jointly, in conjundion with one-anotiier; or that which
they can ekercife feparately, when ihveftisd with. that
facred office. hr
I. There is a power they have jointly, in conjunsQjkm
with one-another, and with tlie other officers, or ■office?
bearers in thechurch, when judicially met, and conftitute*
as courts of Chrift; fiich as a pow«r of ordaining miai^
ters, v/hich is prelbyterial; '' Negleft not the gift that -is
in thee, which was given th.ee by prophecy, Avith thelay-
ing on of the hands of the prelbytery," i Tim: iv. I4»*<f*-
A power of difcipline and government, thiefy being Sfoct
fervants as are alfo rulers, and faid'to hSiVe rule, Helt
::iii. 17. according to the commiffibn given unto tliero, ■
Mat.xvi. 19. and xviii. 18.- — A power,hence refoltlngiTcf
adminiftring ecclefiaftical cenfures, excoramunicatioBS,
&?c. clearing up marches wifely between the kingdom of
Chrill, and th^ kingdom of 'CixfeiT. — A. ^wer of maktfl^
Minifterial Po^er and Authority. 207
laws for the good of the church, agreeable to the law
of Chrift, and relating to the orderly government of his
houfe, that all things be done decently and in order,—
They have no power indeed, or authority to do any
thing againft the truth, but only for it, 2 Cor. xiii. 8. 10. .
and for the edification of the church. When their power
is otherwife erhployed, it is not to be regarded, but to be*-
reckoned void and null ; as many pretended a£ts of ju-
dicatories in our days are *. But this ecclefiaftical
power of judicatories, and courts of Chrift, lawfully
conftitute, is fufficiently exemplified, Afts xv. and xvi.
where, notwithitanding the wrangling of thefe that de-
viate to the Independent and Seftarian way, alledging,
that the congregation of believers was equally the mem-
bers of the court with the apoftles and elders, becaufe
fometimes the brethren are mentioned" with them: I
think, to me it feems unanfwerably evident, that the apof-
tles and ciders only were the conftituent members of the
court, by whofe judicial determinations alone the decrees
of the court were rendered valid, whofoever elfe were
prefent there as confenters or appro\rers. This, to me,
I fay, is plain, iii that, (i.) The queftion that was in
hand was referred to none for decifion but to the apof-
tles and elders; Afts xv. 2. *' They determined that Paul
and Barnabas, and certain other of them, ihould go up to
Jerufalem unto the apoftles and elders about this quef-
tion." (2.) The apoftles and elders only are mentioned as
thefe that came together, to confider of that matter, ver.
6. (3.) The apoftles and elders only are they, by whom
the decrees of the court are faid to be ordained, Ads
xvi. 4. But this by the bye.
2. There is a power and authority, here alfo import-
ed, that minifters have, which they can and may exer-
* It !s probable our Author here, among other Adl*-, h^th his eye upo»i
the Acts of AfTtmbl y, 1720. 1722. condemning the MaiTow of Modern
Divinity; the A(5l 1730. aganfl recording Proteftations ; the AS, 1732.
concer;iing Patronage; tlie Afl 1733. reftricfling miniflcrial freedom and
faithfdlnefs, the diiFwrent A6ls of the rcfpe6live judicatories, viz. Synod,
.AflVnibly, and Comniiifion, againft the -vfTociHie Bi^thren. Some of
thdfc afiliirs may be feenmorc fully laid^>r.tn, V»>:. 1. p. 232. 'VoJ. 11%
p. 304. VoL V. p. loS. 298, 309,310. ^11. "is^^ "i^S* ^^V
"... ^\^^
2o8 Gofpel'Compulfions or^ Ser. CXVI.
cife feparately : fuch as, not only in general, that of ad-
mintllraticfn of the word and facraments, Mat. xxviiu
jp.; public preaching, praying, praifing, j Tim. ii. i, 2,
3. Ads vi. 4. James v. 13. Col. iii. i6.: but alfo par-
ticularly, they have a power declaratory; to declare the
whole counfel of God. — A power inftruftory; to go and
teach all nations. — A power hortatory ; to exhort, and
to give much exhortation, as it is faid, A£ts xx« 2.— •A
phwer reprehenfory ; to reprove, as John did Herod ;
and to exhort and rebuke with authority, Tit. ii. 15.-^
A power refutatory ; to refute error and herefy, to con-
fute and convince gainfayers, Tit. i. 9. and ihew them
their fin. — A power mandatory ; to command them in
the name of the Lord, to turn from fin to God, through
Chrift, by faith; for, '* This is his command, that we
Ihould believe in the name of his Son;'' and this com-
mand they are to give forth in his name.— Again, they
have a power minatory; to tlireaten the unbelieving and
impenitent, faying, '* He that believeth not, fliall be dam-
ned; and, except ye repent, ye fliall all likeyvife pcrifh."
They have a power minatory; to warn them to flee from
the .wrath to come. — They have a power confolatory ;
to comfort the broken hearted, and bind up their wounds.
They have a power ligatory and folutory; that is, of
binding and loofing, according to the threatenings or
comforts of the word. — A power defponfatory; that is, as
co-workers with Chrift and his Spirit; a power of cfpou-
fing finners to Chrift, " I have efpoufed you to one Huf-
band," fays the apoftle, 2 Cor. xi. 2. — ^A power regena-
tory, and of begetting them by the word, i Cor. iv. 15.
•* In Chrift Jefus I have l^egotten you thro' the gofpcl."
There is a power cdificatory they have; to edify the
body of Chrift, and build them yp in the raoft holy faith.
A power adjutory ; to help them much, who have believ-
ed thro' grace; and to be helpers of their joy. — So much
concerning this fpiritual compulfion, and the power and
authority imported in it, both for beginning and advan-
cing the good work, and how minifters may be faid to
compel. This is the firft general head, the minifterial
comraiffion and authority, Ccnif)cl tbem.
HL The
Minifterlal Power and Authority* 209
IL The fecond general head propofed was, To fpeak
of the end and defign of this compulfion, namely, To
come in: Compel tbem to come in* 1 fhall here only ftievv,
what I take to be the import of this coming in, in a few
particulars. The general import of coming in, is believ-
ing in Chrift, who, fo many times in fcripture, calls
finners to come to him, " Come to me all ye that are
weary ; whofoever will, let him come; him that cometh,
I will in no wife call out." But more particularly, this
coming in imports,
1. That finners are without, otherwife they needed
not be called to come in. Now, minifters being called
tp compel them to come in, is a warranting theiii to
lliew, and to caufe them know, they are without
doors. And this is thp firft mean t« be ufed for bring-
ing in fouls, to convince them of their ellrangement
from God; their curfed (late while without God, without
his image, without his favour, without his fellowfliip;
and that, being without a covering from his wrath, they
are expofed to eternal death and damnation : that fo they
may be c impelled to cry out, *' What ihall we do to be
faved?^' What (hall we do to be houfed, and ftieltered
from the wrath of God.
2. To come in, imports, That the door is open; and to
compel them to come in, is to caufe them to know, that
there is an open door of accefs to God, that the door of
faith is open to the Gentiles; the door of faith is opened
by the gofpel; the door of mercy is open; the door of
life and falvation, " Life and immortality being brought
to light by the gofpel ;" and that Chrift is the door,
John X. 9. The door of the old covenant of works is a
ihut door; the door of perfonal righteoufnefs of ours, the
door of Pagan morality, the door of natural endeavours^
thefe are all (hut doors; ** There is no name under hea-
ven, whereby any can be faved, but the name of Jefus:'^
but this door is open ; " I am the door ; by me if any
man enter in, he Ihall be faved, and Ihall go in ftnd out
and findpafture:'* any M4n, any perfon whatfoever.
Hence,
3. Compel tbem to come in; it imports, a full warrant
to come ; and a hearty welcome ; wA \!a»X xoSx^v^^^^
vcx.vn. ' o * ^^^
iio * GofpeUCcmpulfion; or^ . Ser. CXVI.
niuft both warrant and welcome them. They are to war-
rant finners to comp in, by the command of their Lord
and Matter; *' This is hisK^ommandment, that we fliould
believe in the name of his Son Jefus Chrift/' i John iii.
23. They are to welcome them by his promife; " Him
that Cometh to me, I wiJf in no wife call out," John vi.37.
4. Compel them to come in; it imports, That notwith-
ftanding of the warrant and welcome they have to come
in, yet fnmcrs will have a llrong averfion and unwilling.
nefs to' come in ; and that therefore the utraoft pains
mud be taken with them to conquer their prejudices,
and gain their affeftions. There nrufl be line upon line,
and precept upon precept; call upon call, and one offer
upon the back 'of another, one motive and argument
lapon the back of another; and aH is infufficient to over-
come the enmity of finners againft a Saviour, till power
Gome along with the mean?; yet thefe are ftill to be
ufed in dependence upon his bleffing, not knowing when,
or in what mean, a profperous gale may How.
5. Compel tbem to come in; it imports fomething they
are to come in ro, whfeh mrnifters are to inculcate upon
them; namely, that they are to come in to himfelf, who
is ^he door by which, and the houfe to which they are
td come in. Chrift is called, *^ An houfe of defence,^'
Pfal. xxxi. 2. Sinners are to be taught, that they mull
come in to his arms, which are ftretched out, even to a
difobedient and gainfaying people, Rom. x. 31. That
they muft come in to his heart and bowels, which yearn
toward them, as they did toward Ephrainn *' My bow-
els are troubled for him; I will furely have mercy upon
him, faith the Lord," Jer. xxxi. 20. That they muft
come in to his blood and righteoufnefs, and come in to
his grace and fulnefs.
6. Compel tbem to come in, imports fomething they are
to come in for\ as well as what they are to come in to:
and fo they are to be taught the errand, as well as the
obje£l of faith. Chrift is the objeft, and falvation is the
firft errand of faith. It is a receiving and retting upon
Chrift alone for. falvation : they are to come in for a
feaft at his taWe ; and furely falvation is a good feall
far a loA foiil. They that are aliens^ and widiout, are
^iinlfterial Power and Author Uy. lit
to come in for acquaintance with God in Chrift;'for*
** This is life eternal, to know God and Jcfus Chrill whom
he hath feat." They that rfre jp^oor arc to come in for
riches, even durable riches and rightcoufnefi^. They that
are maimed are to come iii for the fupply of all their dc»
fe£ts, thatvOw^ of bis fulnefsy tbey may ireceive grace for
grace. They that are halt are to come in for healing and
Itrength, that his grace may be fufficient for them, and his
flrength maybe madeperfeft in x}[Jk\v^t^]^ntk:TbenJball
tbe lame man leap as an bart. They that are blind are to
come in for light and fight; for, Tben tbe eyes of tbe blind
Jhall be opened. They that are ftraggling in the high
ways and hedges are to come in for reft and fatisfaQiion
in him, which they are in vain feeking among their lufts,
and in the broad ways that lead to death and hell.
In a word, finners are to be compelled to come in
. for life and happinefs ; for pardon of fin, for peace and
reconciliation with God, and for all the privileges of the
Ions of God ; to come and hear, that their fouls majr
live"; to come and fee the falvation of God; to come
and handle the word of life ; to come and tafte that .
the Lord is gracious; to come and fmell the fweet fa-
vour of the Role of Sharon, that perfumes heaven and
earth, and puts away the ftinking favour of fin and cor-
ruption. And, in fliort, they muft be taught, that they
may come jn, and that they muft come in» and fliare
with him ih his grace here, and glory hereafter. Compel
ibein to come in.
7. It imports, That he is before them, ready to help
them in, and to take them in. It is not, compel them to
go in, but to come in. We are not to require them to
go where he is not, but to come in where he is, and
where they fliall have his prefence, aid, and affiftance.
Ghrift's invitations to finners by the gofpel are not go^ but
come; come to me, and Come with me; *' Come to me all
ye that labour, and are heavy laden; Come with me from
Lebanon;" importing the ftrongeft encouragement, and
anticipating all objedions drawn from weaknefs and ina-
bility, faying, I cannot come: why? there is no fear
if you come. If 1 were commanding you to go without
me, you might be afraid ; but wVi^tv \ dtXvc^ >j«>\ \^
212 Gofpel-Comfuljiottf «r, Ser.CXVL
dome to me, and come with me, and come iot you may
be fure I am at the door of the houfe, ready ta take your
hand, and help you in: Hence it is faid, Hcb. vii. 35.
" He is able to fave to the uttermoft, all that come to
God by him :" iy him/ that is, not only by him as the
way, but alfo by him as the leader, to take youf band,
tf^mpel tJbtm to come in,
8. It imports, That he would be joined to them, and
icvould have them joindH to him; and that it is the moil in-
timate union to him, andcbmmunicn u^ith him« he would
liave them brought into. Coinpel tbem to come in; it is
not only to him by an out-fide pr'ofeffion, but ta come
into him by faith. Though the people of the old world
had come to the ark, and taken hold of the outfide of
it, they would have been waflied away with the waters
of the deluge ; none were fafe but thefe that canie in.
Our fafety lies in coming in : and tniniH^rs muft not
refrtill they get finners brought in, fo'as to be joined
to the Lord Jefus, and married to him. We. are to com-
pel them, faying, *' All things are ready, come to the
tnarriage,^* Mat.xxiv.4. and thereupon to the marriage-
fupper; '' Bleffed are ihey that are called to the marriag^r
tupper of the Lamb," Rev. xix. 9. Minifters are war-
ranted to C'^urt a bride for their Mailer, and to compel
dinners, by all means, to come in to him, and join hands
with him, and join hearts with him. — So much for the
import of this phrafe, Compel them to come in*
VL\. The third general head propofed was, To fpeak
of the reafon here given for this work, viz. That my
boufe may be filled. This metaphorical expreffion, in a
fuitablenefs to the parable, fuppofes that Chrill hath a
houfe, and that his houle muft be filled, I might here
confider, i. What is hishoufe? 2. Whatis the import
jof filling his houfe? 3. How full his houfe iliould be.
4. Why his houfe muft be filled.
^A' What is his houfe ? By his houfe we may underftand
his church and people, whether the church vifible or in-
vifible. In feveral refpefts they are called his houfe
where he dwells and refides; fymbolically, by the exter-
naXfym^di^ of hi$ prefence ia the church vifible, Pfal.
Minifterial Power and Authority. 21 j
cxxxii. 13, 14. ; and gracioufly and fpiritually in the
church invifible on earth; therefore called the habitation
of God tdrough the Spirit, Eph, ii. 22, and a fpiritual
houfe, 1 Pet, ii. 5. This houfe, in fcripturc, comes under
feveral names and defignations. — It is his pleafure-houfe;
for, ** The Lord takes pleafure in his people;*' there h^-
delights to dwell. — It is his treafure-houfe: his people are
his treafure and his portion; he gives out of his treafure
there. — It is his magazine houfe; beirig built tor an ar-
moury, where hang a thoufand bucklers, all Ihields ol
mighty men: and there he lays up his magazines for mi-
litary provifion, the whole armour of God, which we arc
called to put on. — It is his banquetting-houfe, where he
feeds and feafts his people; " He brought me to the ban-
quetting houfe, and his banner over me was love."— It
is his hofpital-houfe, where he hath cures for all mala-
dies, and all forts of difeafed perfons, the poor, the maim-
ed, the halt, and the blind. -r-It is his wa&ing-houfe,
where he hath a laver for ckanfing of pi^Iluted fouls, an^
a fountain opened for fio and for.uncleannefs.— h is his
lioufe of prayer, and his houfe of praife, where he is wor»
ihipped.and adored. — It is his own houfe, and his Fa*
thirds houfe; "Shall my Father*^ houfe become a den of
thieves?'* The church of Chrift is God's houfe, he foun-
ded it; ** The Lord hath founded Zion.'» It is Chrift's
hdufe, for he is the foundation of it; and, *' Other foun-
dations can no man lay, than that is laid, which is Jefus
Chrill." He is the builder, and the hearer of all the
charges of the building, and of all the honour of it; *' He
Ihall build the temple of the Lord, and fhall bear the
glory." — Thus much for a hint at what the houfe is *.
idiy, What is imported in filling his houfe? Tia$ my
boufe may be filed; that is,
I. That the eleft may be gathered in; Compel them to
come in^ that the eleflion may obtain, as indeed it (hall ob-
tain; for, ** All that the Father hath given me, fliall come
to me; and hini that cometh, I will in no wife caft out.*'
* The cimrch confidcred as a boufe, and what kiad of a hco(e it is,
and moil of the above defignations aligned to it, n^y l^ feen mor^ c^
piouily viewed^ by (jonfulting Vol. IV. p, 176, 177, I'fi^
O 3 , %. '\>«^^
214 GoJpeUCompuljion^ or^ ^ Ser. CXVI.
2. That my boufe may be filed; that is, that my faints
may be gathered together, thefe who have made a cove-
nant with me by facrifice, Pfalm 1. 5. And that they
may gather themfelves together before the decree bring
forth, before the day of the Lord's anger come, that they
may feek righteoufpeis, and feek meeknefs, fmce in this
way it may be, they fhall be hid in the day of the Lord's
anger. This i^ the call of God to his people, in fiich
days of threatened judgments as thefe are, wherein we
. live.
3. That my boufe may be filled i that is, that the church
vifible may be forted and fettled, united and cemented
in one vifible profeflion of the faith, after they h^ve been
fcattered and divided by wolves in fheep's cloathing, or
by erroneous and cruel fliepherds, that rule with force
and with cruelty. The Lord is calling his people, at
this day, to fill his houfe,- by gathering under his ilan-
dard, who gathers the outcalls of Ifrael into one, that tlie
church vifible may appear by their vifible profeflion of,
and adherence to the. truth and caufe of God, in oppo-
fition to all that are making a vifible defedlion from it;
and fo, infi^ead of being a true, vifible reforming church,
are vifible opppfers of any endeavours that fome are
making towards Reformation.
4. That my boufe may be filled ; that is, that the church
triumphant may, in due time, be completed, and all the
manfions of glory m'ay be filled up; for, '' In my Father's
houfe are many manfions; and I go to prepare a place
for you;" and you mull prepare for it, and mull, in my
name, endeavour to prepare all, that are to be heirs cf
glory, for thefe heaveitly manfions: and therefore, Coto-
pel them fp come in-, that my houfe may be filled; firft here
below, and then above, that being once brought in,
they may be brought up ftairs, to the place where I am,
to be for ever with the Lord.
3fl^/y, How full ftiould his houfe be? Why, he would
have every corner, every feat, every chamber, and every
ftory of his houfe filled.
T. Every corner of his houfe fhould be filled, there
being all kinds of fupply for all kinds of finners ; and,
if I may fo exprefs it, a corner for every kind, an apari-
Minifterial Ponatr and Autborhy. , 215
ment for every fort of finners. As all kind of creatures
had a place, a corner, or apartment in the ark ; fo all
forts of mankind finners, Gentiles as well as Jews, baye
a place or corner for them in his houie, according to
Peter's vifion of a flieet, wherein were all manner of
four-footed bealls uf the earth, and wild beads, and creep-
ing things, and fowls of the air, A£ls x, 12. reprefenting
finners of all forts upon earth, from all winds and airths,
eafl, weft, nc^rtb, and fouth, from whence his houfe i^ ^
to be filled, Ifa, xliii. 5, 6, He would have every corner
of his houfe filled frooi every. quarter of the habitable
•earth; and, we hope, the time cometh when, according
to his promife, *' The knowledge of the Lord fhall cover
the earth, as the waters do the lea:" and that " His
dominion fhall extend from fea tofea, and from the river
tt> the ends of the earth. Look to me, all the ends of
the earth, and be faved,'^ Ifa. xlv. 22^
2. Every feat of his houfe fliould be filled 1 Compet
them to come ia^ that my bonj^ may be filled: that as there .
may be* no empty corners, fo there may be no empty
feat. There are feats in his houfe for every one,
according to their rank, order, and ftation. A propei*
feat for the paftor, than whom, indeed, there is no
higher officer in the church. A proper feat for ptber
officers, fach as elders and deacojis. And though the
minifterial office is a feat and ftation. in the houfe of
Chrift, fuperior to that of the people, yet there is no
fuperiority in one pallor over another by divine appt^int-
tnent, but a comely parity and equality as to office,
whatever difference there may he, as to gifts. And
whatever pre-eminence the niinilter hath; it is not a ma-
gifterial dominion, but a pre-eminence of adminiltratioo,
and of paftoral inftruftion and infpeftion- Now, that
every feat of his houfe may be filled, his fervants are to
compel them to come in^ and take their feats ; thefe who
are fit for the ipinifterial ftation, to come in and take
their place; thefe that are qualifi^ed for being elders and
deacons, to come in, and take their places and pcfts in
his houfe. David chufeth to be a door-keeper in the houfe
of God, rather than to dwell in tents-of wickednefs, or to
fit upon a throne of iniquity.
• O 4 " v"^"*^^^
ii6 GofpeUCompulfiom or^ Ser. CXVI^
5^ Every chamber of his houfe mull be filled. We
read of the chambers of the king, Song i. 4. *' The King
hath brought me into his chambers;" and all the Lord's
people are .called to come in to the feveral chambers of
his houfe, Ifa, xxvi. 20, 2i, *' Come, my people, enter
thou into thy chambers.'* Here we Ihall tell you four
forts of chambers in his houfe he will have filled.
(i.) There are chambers of diftindion he wants to be
filled, fo as we may not be mixed with, nor conform to
the world; " Come out from among them, and be ye fe-
parate, &fc. 2 Cor. vi. 17. Come out of her, ray people,
that ye be not partakers of her plagues,*' Rev. xviii. 4.
In a day of general defcfikion we ought to fide ourfelves,
by coming out from the corrupt part of a church, and
teftify againft them: this is the way how faints iii fcrip-
lure have overcome their enemies; ** They overcaine by
the blood of the Lamb, and by the word of their tefti-
mony,*' Rev. xii. ii. This is the way we are todiftin-
guifh ourfelves for the Lord, in declining times.
(2.) There are chambers of defence in his houfe, which
he would have filled, where we may be fafe in the worft
and moft threatening times ; " The name of the L^^rd is a
ftrong tower;" a (Irong chamber of flrength, Prov. xviii.
10. Every perfeftion of God is a chaniber of defence;
** Trull ye in the Lord for ever; for in the Lord Jeho-
vah is everlailing ftrength." Every office of Chrift,
every promife of the covenant is a chamber
(3.) There are chambers of devotion in his houfe, he
would have filled; '* Enter into thy clofet, and when thou
haft ftiut the door, pray to thy Father which is in fecret,
and thy Father which fecth in fecret, Ihall reward thee
openly," Matth. vi. 6. There are chambers of public
worfhip and devotion ; focieties meeting for fpiritual
edification ; chambers of family- worlhip and devotion,
every family apart ; and chambers of fecret devotion,
every perfon apart, like doves in the valleys, mourning
every one for his own fins, as well as the fins of the land
in general : he would have all thofe chambers filled.
And, indeed, every chamber of your houfe Ihould be a
chamber of devotion; and fo far as it is fo, it is a part
of the houfe of Gcd. Let every convenient apartment
Minifterial Povscr and Author hy* 21
be a praying place; for, *' Their hearts fliall live that
God.'*
(4.) There are Chambers of aftion and bufinefs he
would have filled. Chrift's houfe is not only a houfe
of prayer, but a vvork-houfe, wherein we are to do
fome things for God in our day and generation; ** Why
Hand ye here all the day idle? Go, work to-day in my
vineyard,^' Mat. xx. 6. xxi. a8. The Lord calls his
people not only to pray» and cry to him, but alfo to ac-
tion and diligence. When Ifrael were in great danger
at the fide of the Red-Sea, and their enennes behind
purfuing them, God fays to Mofes, " Wherefore crieft
thou unto nie? Speak to the people that they go forward.'*
We are not only to cry, but to go forward to our work
and fervice in our feveral ftations as magiftrates, minif-
ters, of people ; every one to the work and duty of their
ftation, that they may glorify God therein*.
4. As every corner, every feat, t\try chamber, la
every ftory of his houfe niuft be filled. There are two
ftories of his houfe, the lower llory upon earth, and the
upper ftory in heaven ; and he will have both filled :
both the church militant and the church triumphant.
They are but two ftories of the fame houfe ; and hence
all believers, that are faid to be come to mount Zion, the
city of the living God, Heb. xii. a 2. are faid alfo to bo
come to the heavenly Jerufalem, and to the innunperable
company of angels, to the general affemWy, and church
of the firft-born, that are written in heaven; to God the
judge of alU and to the fpirits of juft men made perfeCt,
Why, who are come to this houfe ?• Even all believers
in Chrift, who are faid, in the following verfe, to be come
to Jefus, the Mediator of the new covenant, and to the
blood of fprinkling, that fpeaketh better things than the
blood of Abel. That every ftory of his houfe, therefore^
may be filled, finners muft be compelled to come in.
In a word, he will have his houfe fo full, that ther^
may be no empty room. There is accefs for finners as^
long as the fervants have occafion to fay, So many are
* All the above topics, with feveral others; arc more afluply- trcttc^
of above, Vol. VI. p. 474, 475: 476»
Z 1 8 Gofpel-Compulfion ; or^ Ser. CXVL
already come in, and yet there is room. There is room
for all the innumerable number mentioned, Rev. vii. 9.
out of all nations, and kindreds, and people, and tongues.
O that finners would come in ! Let there be no empty
corner, no empty feat, no empty chamber, no empty
ftory of his houfe ; for he would have ail filled.
/^tbly^ Why, or for what reaf m muft his houfe be
filled ? I offer only thefe two reafons.
1. The more full his houfe is, the more advantage-
ous to the guells. Happy they that throng in to him,
and fill his houfe. — The more full it is, the more ufeful
^nd helpful they are to one-ariother : When they are
. converted, they ftrengthen their brethren. — The more
full it is, the more pleafant and heartfome it is, while
joining together in prayer and praife: they are alfo the
more encouraging to one- another, as iron Ihafpeneth
iron ; and the more encouraging, even to thefe that are
without, to come in ; for then they are ready to fay,
** We will go with you ; for we have heard that God
is with you." — The more full, the more fafe, and free
from hurt ; for an empty houfe goes to ruin. It is the
greateft curfe, when it is faid, " Behold your houfe is
left unto you defolate and empty;" but it is a great
bleffing when the houfe is full ; full of guefts, and full
of provifion for them : and truly in his houfe there is
bread enough and to fpare.
2. The more full the houfe is, the more glory re-
dounds to the mafler of the houfe. The more God^s
houfe is filled, the more and the greater revenues of
praife will be paid to him by the inhabitants of it ; for,
*' BlefTed are they that dwell in his houfe, they will be
ftill praifing him,*^ Pfalm Ixxxiv. 4. He will then have
his houfe filled, that he may have many to fing forth the'
praife of his grace and mercy, power and pity,to all eter-
nity.— So much for the third general head, t>/2. the reafon
afligned for the work, That his houfe may be filled.
IV. We come now to the fourth thing propofed, viz.
To offer fome Inferences for the application. Is it fo,
that the minifters of Ghrill have a power and warrant
to co^ipel finners to come in to him, that his houfe may
be £lled ? Hence fee then,
Minifterial Po^ver and Authority » 219
1. That the minifters of Ghrift, who are lent of hiii)^
are clothed witli authority : they are, as it were, the
mouth of Clirill, 2 Thef. ii. 8. They are the ftars in
his right-hand, and cb-workers with him. They are
ChrilVs auiballadors ; and. as God fends Chrift, fo Chrill
fends ihem. They have the keys of the kingdom of hea*
ven put into their hands. And the greatnefs of their mi-
niiierial piiwer is evident from the great charge given to
them, Jer. i. 17, 18. " Gird up thy h)ins, and arife and
fpeak unto them all that I command thee. Be notdifmayed
at their faces, lei) I confound thee before them : for behold
I have made thee this day adefenced city, and an iron pil-
lar, and brazen walls, againil the whole land, againft the
kings of Jadah,"&o. The power and authority committed
to them is, that of ihe Lcrd Jefus Chrid, i Cor. v. 4, —
The greatnefs of their p >\v cr is evident from the great
challenge they get for not executing their office, and uf-
ing their authority againil feducers and erroneous teach-
ers, Rev. ii. 14. 20. — It is evident alfo from the great
glory they are to have from God, who faithfully execute
the minifterial truft ; '' They fliall receive a crowji of
righteoufnefs, which fadeth not away," iPet. v. 2, 3,4.
People ought therefore to regard their authority ; for
Ghrilt hath faid, ^' He that defpifeth you, defpifeth me.'^
2. Hence fee the due limits and boundaries of church-
power and authority. It is to be ufed for the good and
edification of the body of Chrill, and for compelling
fmners to come in. Church-power is unlawfully ufed,
when it compels men to go out, and not to come in. It
is the greatell rebellion againil a king, when his arms
and artillery are employed againfl himfelf and hisfami-
ly ; fo it is the greatcil rebellion againft the King of
jZion, when a church makes ufe of the power and autho-
rity he hath given her, even againft himfeljf,' and his
children, his caufe and intereft, Minifters and judica-
tories have no power to do any thing againft the truth,
or againft the edification of God's children. See 2 Cor.
X. 8, where it is f^id, " — Our authority, which the I^rd
hath given us for edification, and notfor yourdeftru£lion."
See alfo chap. xiii. 8. 10. The church-power that is
exercifed againft the truth, and fox \J^^ d^^xviB^^^ ^\
220 GofpeUCompulJion ; Ofy Ser. CXVI.
the people of God, or the ruin of their fouls and fpiritu-
al privileges *, is to be declared void and null, and by no
means to be acknowledged.
3- Hence fee the efficacy of the word and ordinances
of God, when duly adminiftrcd in his name; Mat. xviii.
i8. '* Whatfoever ye Ihall bind on earth, fliaTl be btjund
in heav6n; and whatfoever ye (hall loofe on earth," ihall
beloofed in heaven." Notice the power and efficacy there-
of from Mat. xxvili. i8, 19, 20. Great is the power of
the ward of God, and of a gofpel-miniftry in the hand
of the Spirits It hath a power of illumination and di-
rection, a power of conviflion and converfion, a power
of humiliation and confolation; ** The law of the Lord is
pcrfeft, converting the foul; the teftimony of the Lord
is fure, making wife the fimple; the ftatutes of the Lord
are right, rejoicing the heaft; the commandment of the
L'^rd is pure, enlightening the eyes,'' Pfal. xix. 7, 8.
It is dangerous to defpife the word ; for, it is the power
of Grod unto falvation.
4. Hence lee the enmity of the world againflChrift,that
they muft be compelled to come in to him ; and confe-
quently what hard work that of a gofpel-minifter is. If
he be faithful to his truft, he cannot but meet with oppo-
fition from earth and hell. Minifters muft lay their ac-
count with the contradifltion of finners againft themfelves,
and of being every where oppofed, every where fpoken
againft. If they be faithful, they muft be reckoned men
of contention to the whole earth; troublers of Ifrael; and
fuch as turn the world upfide down. If their teftimony
be faithful and honeft, it muft torment them that dwell
upon the earth ; and the earth will feek to torment them
again, and to kill the witneffes : but they muft feek the
ruin of Satan's kingdom, and the repairing of Zion's
defolations; ftnd the maintaining and defending the truth,
however men and devils rage.
5* Heuce we may learn, how culpable they are that
• Alluding to the oppofition made to a Teftimony for truth, and the
incroachmcnts made upon the rights of the Lord's people, to chufe their
^wn.paftors, fonncrJy Uid open, Vol. V, p. 298. 309, 310, 311. 351.
389.396.419* I ' .
Uraiten
Minifterial Pp'wer and Auibority 221
ftralten the door, and hamper the call of the gofpel, In-
Head of compelling finners to come in. The. erroneous
and legal teachers drive men in to themfelves, inftead
of bringing them in to Chrill. They fay, in efFedl, there
is no room for fuch and fuch finners in Chrift^s houfe ;
no room fur you that are not humble and penitent, and -
fo and fo qLiafified : no room for the poor, the maimed,
the halt, the blind, the vagrant finner. How contrary
is that lirain of preaching to the defign of the gofpel,
which is to compel thofe very finners to come in, whom
the legal drain of dottrine would keep out and ex-
clude ?
6. Hence fee the nature of faith ; it4s a coming ifi
as we are ; poor, maimed, halt, blind and naked as we
are, without tarrying and waiting for better qualificati-
ons, which we fliall never have till we come in toGhrift
for them. Faith is exprefled in fcripture according to
our natural fituation ; becaufe we. are naturally high in
our own elleem, therefore it is exprefled by a coming
down ; '* Come down, and fit in the duft, Ifa. xlvii. i.
Comedown, Zaccheus; falvation is come to thyhoufe*'^
Becaufe we are naturally low, and earthly in our aflec-
tions ; therefore it is fometimes exprefled by a coming
up; " Who is this that cometh up from the wildernefs
leaning on her Beloved ?"•— Becaufe we are naturally
far from God ; therefore it is fometimes exprefled by a
coming nigh ; '* He will be fanclified in them that com^
.nigh to him.'* — Becaufe we are naturally engaged ia
departing and backfliding from God ; therefore it is
called a coming back and returning; " Return ye back-
fliding children." — Becaufe we are within, astofellow-
(liip with the world; therefore it is called a coming out;
*^ Come out from among them, and be ye feparate.*'— -
And becaufe we are without, as to fellowlhip with God
in Chrift ; therefore it is called a coming in; Compel
them to come in* Again,
7. Hence fee that the church is Chrlft's houfe; That
my houfe may be filed. Mr House ; he is the Lord of
the houfe. The law of the houfe is Chrift's law ; and
therefore mud not be Yi<»lated. The ordinances of the
houfe arc Chrift's ordinances 4 atA vVw^t^l^t^ t«si^ tvc^.
2 22 Gofpel-Coinpulfion ; or, Ser. CXVI.
be abufiiJ. The fervants of the houfe are Chrift's
fervants; and therefore mud not become the fervants
of men, or men-pleafers, in any way that is difpleafing
to Chrift. They are not the fervants of Chrill, when
they become thd fervants of kings, to read and pruclaim
their afts and laws, that difagree with the a£ls and laws
of heaven*: they are not the fervants of Chrift, if they
become the fervants of patrons and great men, to the
oppreffing of Chrill's little ones in his houfe and family.
The fervants of the houfe miift be Chrift's fervants ;
the children of the houfe are Chrift's children : and
therefore mufl: not be robbed of their fpiritual privileges.
The courts of the houfe are Chrift's courts ; and there-
fore muft not be employed againft him, fo as to eftab-
lifh iniquity by a law, otherwife they can have no fel-
lowlhip with him; nor ought we to have fellowfliip with
them. — The government of the houfe is Chrift's appoint-
ment, as Lord of the houfe; and therefore muft not
be invaded or inverted, defpifed or difparaged. Some
cry up the dodtrine, and cry dt)wn the government of
Chrift's houfe ; but there is a do6lrine of the word con-
cerning the government of the church : and therefore,
if they had a due refpedl unto the whole doftrine of
Chrift's houfe, they would fliew refpe£b to the govern-
ment of his houfe alfo. Prefl^yterial church-govern-
ment, as founded on the wc^d of God, is a part of Scot-
land's covenanted Reformation : and, unlefs thefe that
have profeffed themfelves to be Preft)yterians, can now'
prove, that Prefl}ytery is finful and unlawful, and difa-
greeable to the word of God, they muft acknowledge
that our National Covenants are binding in this matter,
as well as in other doftrines : and, indeed, if a cove-
nant with God, in things lawful, Jbe not binding, then
no covenant ever v;as.
8. Hence fee what a heavy and lamentable matter it is,
when Chrift's houfe is empty. What a pity is it, that his
houfe fhould be. empty, who is fuch a kind and liberal
Lord, that he loves not to have an empty houfe ? No-
thing is more difpleafing and diflionouring to him, than
to fee his houfe empty of incomers, and few thronging
* Alluding to the affair of Capta'n lo\mPQT\.tQMs^^QTm^\\^^\iAcv^t\,
VoL VL f. 444,
Minifferial Ponuer arid Authhritym %2;^
in to it. He looks upon his hpufe as a defolate houfc,
when it is empty of comers, that come in by the door ;
and full of thieves and robbers, that come not in by the
door, but climb up fome other way. Hence it is one of
the heavieft dooms he paffes againft a church, *when he
leaves it empty and defolate, becaufe of their unbelief,
in not coming in to him at his call; " O Jerufalem, Jeru-
falera, how often would I have gathered thy children ?&c.
but ye would not ! Behold, your houfe is left unto you
defolate," Mat. xxiii. 37. H^avy is the cafe of a church,
when it is left empty of found profeffors, empty of faith-
ful rainifters, empty of pure ordinances,, empty of preci-
ous influences ; fuch emptinefs and defolation is a heavy
doom ; and when it is left in the hands of robbers, that
rob Chrift of his honour, and the royalties of his crown
and dignity, and rob his people of their rights and pri-
vileges ; then his houfe comes to be alienated from him,
as it were, to them, fo as to be no more his houfe, but
theirs; '* Behold your houfe is left to you defolate." Wo
to that church that is given up of Chrift, and left into
the hands of enemies and robbers ! What will they do
with the dodirine^ difcipline, a-nd government of the-
church, but rob on, and raze on to the foundation ?
9. Hence fee, that it is matter.of praife and thankful-
ness, and a great mercy in declining times, when there
is any to come in and fill his houfe,. that it be not alto-
gether left empty. It is a mercy if there is a remnant,
that keep up the name of his houfe, and favour the^duft
of Zion ; Pfalm cii. 13, 14. '* Except the Lord of hofts
had left us a very fmall remnant, we had been as Sodom,
and been ^ade like unto Gomorrah." Some cry out,
O divifion,divifion ; fuch and fuch men are for nothing
but fchifm and divifion ! But when defeftion becomes
j^eneral, theif divifion becomes a neceffary duty, and a
great mercy ; otherwife all would run down into the gulf
of defeftion together, making peace and pretentions to
brotherly-love, ti grave for burying all zeal for God, and
his truths -and interefts. If Ghrift's houfholders have not
fait in themfelves, as- he commands, Mark ix. 50. how
can they have peace one with another, unlefeltbfc^
peace without the fait of troth, \\\lc \\i^ ^dw^c^ ^'l '^^^^^v
324 GcJpel^Compulfion : or^ SuR- CXVL
hill, where every particle doth but corrupt another I
Peace without truth being but a confederacy againft
heaven ; fufpeft their honefty who cry out, O the fchifm
and divifion of the day ! but never a word of the cor-
ruptions and dcfeftions thereof. Who are the fchifraatics
and dividers in Scotland ? Thefe that adhere to the co-
venanted Reformation thereof, founded on the word of
God,* or thefe that are razing a covenanted work of Rc«
formation to the ground * ? Suppofe a company, walk-
ing on a road by the fide of a ditch, raoft of thern fall
into the ditch, and then cry to their fellows, If ye come
not here, and join with us, we will charge you with
fchifm and divifion ; how ridiculous would that accufa-
tion be.! Surely, thefe may be faid to go out of the
houfe, who go out of the way of the houfe, out of the
order, rule, aind government of the houfe : but thefe may
be faid, properly, to come into the houfe, and abide in
it, who abide by the doftrine, worlhip, difcipline, and
• See this affair more fully handled. Vol. V. p. 398. 309. 351. 38^. 396.—
The witneffes for the truth, have ufually, in all periods of the church, been treated
with the greateft contumely and reproach, by the. enemies to Reformation.'--
Whenever the corruptions, defediion?, and tyrannical meafures of a church
came to fuch a height, that the bond of union could no longer be kept, in a con-
liftency with truth, the oppofers of thefe deviations have bean calumniated as
Separatids and Schifmatics. The AflTociate Brethren, when making a ftand for
truth, a;;ainft the torrent of defe^on, got their own flure of this obloquy.—
The charge of Schifm, as laid againll them, would foon evaniih, if ihe nature
thereof were duly confidered : " Schifm, in the fcripture fenfe of the word, fays
•• a late grave and jud'cious divine, is when the members of a particular organi-
" cat church put a dlflercnce amon^ll their faithful minhUrs and tcichcrs, who
H arc holding the fame teftimony of the Loid Jc!'us. In this fenfe the apoftle
*• ufed the word feveral times in his firfi epiftle to the Corinthians, as Ch:tp.
<* i. 10. xi. 18. There were diviiions, differences, and janglings amongll the
** members of that church, who dill remained joined together in external church-
" communion, or in the fame church-order, difcipline, and worfhip. The
** apoflle gives a particular inftance of thefe divjlions and janglings, i Cor. i r 2.
" iii. 4. One faid, I am of Paul ; another, I am of Apollos. There was a liding
" amongft them about their minifters and teachers, who held the fame teuimony
" of Jefus." Mr. Willbn's Defence of fhe Reformation Prin<;iples, p.. .198, 199.
The worthy and pious Mr. Rutherford fiys, *' When the grea'teft part of a chiircU
•* maketh defc^ion from the truth, the lelTcr part, remaining found, tlic greatefl:
** part is the church of Separatil^s. Though the miniclt and greate^ pari, in
** the adlaal excrcife of difcipline, be the church ; yet, in the cafe of ri;^ht dif-
•* cipline, the beft, though feweft, ts the church." Divine Right of PreAytery,
p. 255— To the feme purpofe the reader, if he picafcs, may confuU the.learned
atid judicious Dr. Owen's Humble Teftimony, Pref. p. 7. Treatife on Schifm,
p. 265. And the celebrated Mr. Forreftcr, Rejft. Inllr. dial IM. p. 7. Alfo
Claud's Defence of the Reformation, pan III. p. 171 id. And tk^s famotis
Mr. Shields, in his prefece Co Mr. Ksnwick's \^^c»
Minifierial Pow^r and Authority* 225
government of the houfe: and, I fay, in declining times,
it is a mercy there are any to come in and fill his houfe,
and to abide in it, and keep poffeffion of it, by zealoufljr
teilifying and contending for the faith, when others arc
going out by the door of defeftion and apoftacy ; and, per-
haps, Ghrilt hath fome difciples among them, to whoin
he is faying, '' Will ye alfo go away?" — May the Lord
awaken all the virgins that are afleep in our day.
10. Hence fee the duty b-Jth of minifters and people.
The duty of minillers, and their work: their work is not
only driving work, while they preach the law as a fchool-
maller to lead to Chriil; but it is alfo drawing work,
while they preach the gofpel of Chrift, who was lifted
up to draw men to him by his love and grace. Their
work is winning work, feeking to win fouls to Chriil,
compelling them to come. And their work is filling work,
that their Mailer's houfe may be filled; that every corner,
every feat, every chamber, every (lory of his bpufe may
be filled. As long as the gofpel is preached, his houfe
is a-fiUing; and as long as there is room in his houfe,
there is work for the miniller; his work is never over,
fo long as his Mailer's houfe is empty; Compel tbem to
come irjy that my houfe viay be filled^
Further, their duty is, as the context points out,
(i.) Togo out, ver. 21. into the wide world, " Go ye
into all the world, and preach the gofpel to every crea-
ture,** Mark xvi. 15. And, as they muft go out to the
world, fo they muft go out of the world, and out of
themfelves.
(2.) To go out quickly, ver. 21.; to lofe no time, for
finners are in hazard of perifhing eternally : and we muft
hallen to pull them as brands out of the burning; " Now
is the accepted time;" now is the Spirit promifed.
(3.) To let them know we are in earneft for our
Mailer ; and endeavour not to tickle their fancy, but
to touch their heart ; to compel them by importunity,
and take no refufal.
(4.) However many have come in, we are to tell
them, That j^r there is room for more; and, that Chrift's
heart is open, and his riches inexhauftable ; and, that in
his houfe there is bread enough, and to t^^x^*
Vol. VII. + P VS*^'^'^^
226 ^Gofpel'Compulfion; or^ Ser, CXVI.
(5.) The zeal of his houfe mufl eat us up ; for our
concern mud be, that his houfe be filled ; the number
of the eled muft be completed, and the reft left inexcu-
fable; All that the Father hath given him, Ihall come
to him; yea, rhefe he muft bring, and they Ihall hear his
voice. Let this encourage us, when many believe not.
Yet,
(6.) We muft ftiew them the danger of refufing, and
making excufes; ver* 21. The Matter of the houfe was
angry: we muft tell them what a terrible thing it is to
oflend Chrift ; and, that they muft kifs the Son, left he
be angry, and they perifti; grace defpifed, is grace for-
feited, like Efau's birth-right.
(7.) Minifters muft remember the accounts they are to
give; here the fervant gives account, ver. 22. " Lord,
it is done as thou commandedft, and yet there is room.'*
Minifters muft give account of the fuccefs of their mi-
niftry ; they muft give account of what they do, and how-
it profpers : they muft do it now at a throne of grace ;
if they fee the travail of their foul, they muft go to God
with their thanks; and if they labour in vain, they muft
go to Gud with their complaints. They muft give ac-
count hereafter alfo, at the judgment-feat of Chrift, they
will be brought as witnefles againft thefe that pcrfift, and
perlfli in their unbelief, to prove that they were fairly
invited ; and as witnefles for thefe that, thro* grace, ac-
cept of the call ; *^ Behold I, and the children which the
Lord hath given me.'* The apoftle urges this, as a rea-
fon why people fliould give ear to the word fent to them
by his fervants ; *' For they watch for your fouls, as thefe
that muft give account," Heb. 2:iii. .17.
(8.) Minifters muft be as he-goats before the flock, by
a good example, and compel them to come in; to come,
not to go in without us ; but to go in, fo as we go in
with them, or go in before them. Minifters little need
to be as the carpenters that built the ark for others,
and yet were drowned themfelves ; that preach the gof-
pel to others, and yet themfelves to be caft-a>yays: peo-
ple have eye:; to fee what we do, and how we walk, as
well as er^rs to hear what we fay, and how wc (peak.
Again, hence fee the duty of people that hear the gof-
Minifterial Po^er -aiul Authority. xzj
peL Have rainillers authority to compel you to come
in, that our L')rd's houfe may be filled ? Then, O Sirs,
be perfuaded to come in ; come in to our Lord Jefus ;
and if you have any objedtion, any averfion or unwiU
lingnefs, O! fuffer yourfclves to be compelled. Do not
refill the minifterial compulfion that God is pleafed to
make ufe of; furely willing fouls are welcome, when
thefe that are unwilling muft be compelled. If God
hath made you willing, it is well; the day of power hath
made you fo: if you be prefently willing, peremptorily
willing, pleafantly willing, and univerfally willing ; pre-
fently willing, without offering to delay; peremptorily
willing, faying, I mull have him, or I perifli; pleafantly
willing, content ji^y fully to fell your all for the pearl of
great price ; and univerfally willing, willing to have
Cfarift in all his offices ; to be a Saviour to fave you
from fin, as well as to fave you from hell : I fay, if you
be made willing, and can be adlive in coming, the willing
foul is the welcome foul. But if you find difficulties and
objedtions, and cannot be adlive; then, oh! yield your-
felf paffive, if you cannot be fo adlive as to come in with*
out compulfion, then yield yourfelf paffive ; that is,
willing to be compelled and drawn in : do not refill the
Holy Ghoft, and his drawing motions and influences ;
do not refirt the call of the gofpel ; but lay yourfelf
open to be compelled, that is, to be convinced, to be
Converted, to be turned, to be perfuaded, to be exhort-
ed, to be entreated to come in, that our Lord's houfe
may be filled.
O! come in, poor finner; let me compel you to come
in to Jefus Chrift, who is ready to welcome you into
his houfe and heart, both at once. Come in; how? O
come in believing; and, if you cannot believe, come in
looking to the author of faith, faying, **Lord, I. believe;
help thou mrnS unbelief." Gome in repenting of all your
former fins : and, if you cannot repent, come looking
to Chrift, as exalted to be a Princ^ and a Saviour, to
give repentance and remiffion of fins. Come in praying:
and if you cannot pray, come to him looking for the
Spirit of grace and fupplication promifed in the gof^jeL
Come in running; and if. you canx^ox tvj^tii l^06.^Jci•&^.\^%
228 Gofpel'Ccmpulfion; or, Seu. CXVI.
may draw you, faying, with the fpoufe, " Draw me, we
will run after the^."
By what arguments fhall I compel you to come
hi ? There are fome awful arguments 1 mighit make
ufe of,
1. Confider, enemies are coming in upon you like a
flood; and what will become of you, if you come not
in to Chrift ? The floods will drown you» if you get
not into the ark : a florid of errors is coming in, which
is like to drown your foul in perdition : a flood of defec-
tion and corruption is coming in, and is come in already;
and you will be carped away in the flood, if you come
not in to Jefus : a flood of wrath is coming in ; Oh !
confider the circumftances of the day we live in : God
is in arms againll Britain and Ireland, for breach of co-
venant and perjury; though Scotland and England had
walls reaching up to the heavens, and navies covering
the ocean, and though France and Spain were both
fleeping ; yet God hath a controverfy, whicb he will
plead; for he fays, '' Shall not my foul be avenged on
fuch a nation as this ?"
Bat, though God had no controverfy with the church
and land in general, yet he hath fomewhat againft thee
in particular: O man, woman, that had never yet clofed
with Chrift and come to him ; you are under condem-
nation by the law, as long as ye have not believed the
gofpel. May I compel you by the curfe of the law you
are under, to cry out. Oh! <wbat Jhall I do tgte favedf
If you faw your need of Chrift, and the everlalVmg wrath
you ly open to, while you are out of Chrift, you would
cry out more than a dying man ever did for a phyfician,
or a drowning man for a boat. What! are you- content
to ly, and die under that everlafting wrath of tjie everlaf-
ting God? '' Knowing the terror of the Lord, we would
perfuade men" to come into Chrift. Alas! It is a fear-
fid thing to fall into the bands of the living Codi But,
2. I would rather compel you by the bleflings of the
gofpel: and, O that God himfelf would draw you, with
the cords of love and of grace !
Confider therefore, O finner, that the call is unto you;
y To yoix is the word o£ iVvs l^Vi^xviTvfeciV We are
Minifteriai Po<mtr and Author ily. 70^
required to go out and bring in, ver. 21. of this chapter
where the text lies, ** Go out quickly into the llreeta
and lanes of the city, and bring in hither the poor, and
the maimed, and the hak, and the blind:" go out, and
*' Preach the gufpel to every creature.'^ And now, ia
providence, we are come out, as far as this place, to com-
pel you to enter in. You that are puor, come in and be
enriched. — You that are maimed, come in and be fup-
plied. — You that are halt, come in and be rellored.—
You that are blind, come in and be enlightened. — You
that are wandering in the high-ways, and running in the
broad way to hell, come in and be faved both from fia
and wrath. — You that never came to Chrift before, O
come in now; whatever you have been formerly; what-
ever atrocious crimes you have been guilty of; yet all
bygones fhall be bygones, if you come in this day; From
this day will he blefs you : if you come in this hour,
from this hour will he blefs you: and, O may this be
the happy hour when the dead fliall hear the voice of the
Son of God; and they that hear fliall live. — You that
fancy ye have come in to Chrift formerly, and yet may
be deceiving yourfelves, and debarring yourfelves from
believing, by the notion you are believers already ; O
come, and make it fure work : come and take a better
grip of Chrift, a fafter grip than ever, fuch as death, it-
felf flxall not loofe.— You that are young, come in, and
get grace to remember your Creator, and grace to be
early feekers of him, who fays, *' I love them that love
me, and they that feek me early fliall find me." — You that
are old, come in to Jefus, and get your gray hairs crown-
ed with righteoufnefs, that when death cc-mes, you may
be among the blefled dead that die in the Lord. — You
that c )me here only to gaze upon Grangers, O come in,
and ye fliall get a view of the King in his beauty.*— You
that came here to fatisfy your curiofity, come in, and ye
ftiall get fatisfaftion to your fouls, and food to your
heart, and not to your fancy only. -^ You that came
here for fome trifling reafon, like Saul goipg to fetjk hi'
father's afles, fome carnal beaftly errand or other, <J
come in, and ye fliall get a kingdom bgfore you ^o % v .r ,
•' tie that believeth on the Son, \va\X\ ^\^t\a.^v^s^ V-^^-
P3
4|» ' GofpeUCompulJionsorj Ser. CXVL
You that came here to mock, and to fcorn, O come in to'
Jefus, who fays, *' How long ye fimple ones, will ye love
fimplicity, and fcorners delight in fcorning? Turn ye at
my reproof; and I will pour out my fpirit unto you; I will
make known my words unto you.'^ — ^You that come here
under the heavy lead of the guilt of fin, O come in, and
get pardoning grace; God's indemnity is offered unto
you; *' I, even I, am he that blotteth out thine iniquity,
for mine own name's fake." — You that came here under
the power of fin, and the pollution of it, O come in, and
get fanftifying and purifying grace; for, her« is a foun-
tain opened for fin and for uncleannefs. — You that came
here, and know not for what you came, O come in to
Jefus, and ye Ihall know wherefore he brought you here
in his providence : ye fliall know, whatever your de-
figns were, that God had a defign of mercy in it to you.
You that came here only to fee a minifter ordained, in
thefe extraordinary circumltances of the church, O come
in; we would compel you to come in to Chrift, and ye
Ihall fee a greater fight, and a mere extraordinary ordi-
nation; ye ihall fee Chrift ordained of the Father to be
a Minifter and a Saviour unto you ; a Prophet, Prieft.,
and King for you; for, ** Him hath God the Father feal-
ed.^'— You that came here only to get a minifter amongft
yoii, O come in, come in, and* get the beft minifter firft,
our Mafter to be your minifter. Take Chrift firft, and
then Paul and ApoUos are yourg: ye fliall then have the
minifter, and God's blefling with him.
Confider again, for compelling you to come in, that
every door of his houfe is open to you to come in, that
his houfe may^be filled; ** I am the door,"- fays Chrift;
and in this everlafting gofpel this door is opened, and
there is no impediment to hinder your entrance. All
impediments, on God's part, are aftually removed; the
'law is fulfilled, juftice is fatisfied, wrath appeafed, death
vanquiflied by this Jesus: and all impediments, on your
part, are virtually removed; faith, and all grace, and
glory is purchafed; " All things are ready, come to the
marriage." The door is open, come in, and take him
by the hand of faith, give you*: aflent and confent to the
bargain : here the door of gruc^ ^tvdi tawci^j vk o^&ed :
Miniftirial Povoer and Authority. 2 jl "•
the door of h6pe is opened to you in the valley of Achor:
the door of life is opened to you that are dead finncrs ;
0 come in, that you may have life: the door of pardon
is open to you that are guilty finners: the door of peace
is opened to you that are rebels ; Chrift hath received
gifts for men, even for the rebellious : the door of fane-
tification is opened to you that are polluted finners ;
^' The blood of Chrift cleanfeth froih all fin;" and he
is made of God to you fandification : the door of faith
is opened to you, faithlefs finner ; Chrift is the author
of faith, as well as the objeft of it ; O come in and get
grace to believe : the door of repentance is open to you,
impenitent, hard-hearted finner ; Chrift is exalted to
give repentance : the door of falvation is open to you,
loft finner ; Chrift came to feek and to fave that which
was loft : the door of confjlation is « pened to you, de-
jedled finner ; come in to him who is the confolation of
Ifrael: the door is opened to you that do not think, and
cannot think it is opened to you ; " My thoughts are
not your thoughts, faith the Lord ; for as the heavens
are higher than the earth, to are my thoughts higher
than your thoughts, and my ways than your ways.'^
Our Mailer's houfe is like the New Jerufalem, that
hath three gates to every airth. Rev. xxi. 13. '*X)n the
eaft three gates, on the weft three gates, on the foutli
three gates, and on the north three gates ;" and all the
gates of his houfe are open. Where dwell you, man,
woman ? In Scotland, or in England ? In the eaft,,
or in the weft? In the north, or in the fouth? O come in,
come in ; for the gates are open to you ; ** I will bring
thy feed from the eaft, and gather thee from the weft:
1 will .fay to the north, Give up r and to the fouth,
Keep not back ; bring my fons from far, aYid my daugh-
ters from the ends of the earth, Ifa. xliii. 5. If you,
or any of you, go away thinking or faying, that there
was not a, word faid to you, I take all the four quarters
of heaven, eaft, weft, north, and fouth, to witnfefs, that
you are called to come In.
This is the firft offer that ever the prefent fpeaker
made of Chrift to the mott part of you, and It \?» IvWt \\.
toa/ be the laft. It is the firft: ^\^\. \\vaX ^N^t ^^ "sJ^
P 4 ^^^^
2^t Oofpel'Compul/ion; or^ Ser. CXVI.
had of one-another, and it is like we fliall never hear or
fee one-another again, till it be before the awful tribunal
of our Lord Jefus Chrill, when he comes in the clouds of
heaven: and, in the view of that awful day of judgment,
I would now compel you to come in to bini, who will
then fay to the wicked, " Depart from me, ye curfed;'*
but now is on a throne of grace, faying, Come to me,
ye curfed finners, and get a bleffing- O Sirs, let me
compel you, by the awful authority of the great God,
and by the blood and bowels of the Lord Jefus Chrift, to
come in to him for all the ends I have mentioned.
Confider how empty his houfe is, and what room there
is in it, and how few are coming in; and lliall his houfe
be left empty for you? Every corner of his houfe Hands
empty, every feat of his houfe, every chamber of his
houfe, every ftory of his houfe (lands empty for your
part, tho' you be called to come in, that his houfe may
be filled : Oh! " Tell it not in Gath, nor publifli it in
the ftreetsof Alkelon."
Will you tell me what difpleafes you at Chrifl? Is his
perfon contemptible, who is Immanuel^ God-man, God
with us I Is his purchafe contemptible ? Is his grace
and glory, and a happy eternity nothing to you, and
unworthy of your regard ? Yet a little while, and time
fliall be no more ; and, if time be gone before you
come in, in vain will you cry. Oh ! call time again.
What a terrible lling will that refledlion give. you, Alas!
I had once a fair call to come in to Ghrift, but I flight-
ed it! I had convictions of fin, but I crucified them!
1 had warm defires to come to Chrift, but I quenched
them, by returning to my lufts, and finful diverfions!
Oh! what madnefs poffeffes me, that I did not acpept of
Chrifl: as well as others ; that I refufed Chrifl, and
choofed perifliing vanities ?
Confider, and be compelled to come in, by the great*
nefs of the grace of that God, whofe orders we are exe-
cuting, when we endeavour, in his name, to compel you
to come in. The word of a God is a compelling word.
The poor man that fpeaks to you cannot compel you;
but the God that fpeaks by him can. And, if you can
hear
Minifterial Ponj^er and Authority^ ^33
this word, not as the word of men, or of the poor worm
that is fpeaking to you, but as it is indeed, the word of
God; if you can believe, that God is fpeaking to you,
then the word will work efFeftually in you that fo be-
lieve. O Sirs, could you believe, that this Almighty
Speaker is prefent, fpeaking to you, you would hear a
found of omnipotent power in his word going through
your heart.
What ! is the power of the Spirit to be expefted to
go along with the word, in this day of cl..uds and dark-
nefs, in this day of fliaking and Ct.mmotion ? Yea^ he
can make the clouds his chariots, for riding in to your
heart. He hath faid. He will fliake all nations, and the
defire of all nations ihall come. And, even in the midft
of thefe iliaking times, he is coming to you in this kind
offer of himfelf ; and fhall we not hope he is cominff
to fome in the power of his Spirit ? For the gracious
offer of the gofpel is the channel, wherein the power-
ful influences of the Spirit run. Oh ! ihall any heart
here refill the grace and kindnefs of Chrift, faylng«\
Come in. He doth not fay, Go in without me, but come
in to me ; importing, if you would gladly come, and want
my help, there is my helping hand.
May the Lord himfelf effeftually perfuade you, and
Compel you to come in^ That bis boufe may bejilltd.
APPEN-
t 234 ]
A P P E N D IX,
DireSled more efpecially to the united Societies in and
' about ]VL)rbottle and Stitchel, upon occafon of tie
much lamented Death of the Rev. Mr. John Hunter,
lately ordained Minifter among them ; and at <o)bofe
Ordination the foregoing Sermon 'was preached.
Mt dear Friends,
THIS awful difpenfation of providence, in the
fpeedy removal of this worthy pallor, cannot but
be moll afflifiling to all the Lord's people through the
land, that ever enjoyed the benefit of hearing the joy-
ful* found of the glorious gofpel out of his pleafant,
edifying lips ; but more efpecially to you, that had the
profpefl: of enjoying the advantage of his fixed miniftry
among you, and who are fo quickly bereaved of fuch
a blefling. To you the ftroke rauft be very heavy
and fmarting.
He was indeed a burning .and (hining light, that burnt
to faft, and Ihone fo bright, it is the lefs to be wondered
at that he did not burn and fhine long. The precious
oil that was in this lamp, being once lighted, by a li-
cence to preach, burnt fo intenfely, that the lamp it-
felf behoved to wafte : for, befide the appointments
that were laid upon him, after his licence, and be*
fore his ordination amongft you, which appointments
he might have accomplilhed more eafily, confidering
his great abilities ; befides thefe, I fay, his heart was fo
much fet upon the great work of feeding Chrift's lambs,
that he could not refufe the conftant folicitations of
poor fiarving fouls, crying for more and more of the
bread and water of life from Vi\m, \tk x3c^^ Iw^t^Y Q«tti««
Appendix^ &C. 235
of the land where he went; infomuch that, as lam
informed, he would have preached upwards of thirty
times in the fpace of fourteen days. And though what
was the gain of others, may be fuppofed to be your
lols, that this bright candle was fo far burnt and wafted,
in this manner, before it was fet up amungtt you ; yet
you alfo Ihared as liberally as others, of that circumam-
bient bleffing, lb as to enjoy more of it before than fince
bis ordination : however, you ought to adore that holy
providence, that made fu'ch a bright liar to fhine among
you, though but a little. He that hath the ftars in his
ri^ht hand, may give or take them when he pleafes.
It was, no doubt, a great lofs to the generation,
that fuch a gracious perfon, endued with fuch great and
ufeful gifts, as he was, Ihould have lived fo long in fuch
a retired and ^bfcure way : and, as this was moftly
owing to the corruptions of the times, with which his
zealous fcul could never mingle itfelf, and againll which
he always, in his ftation, teftified ; fo, having once
joined himfelf with the Affociate Prelbytery, and hav-
ing been once licenced by them to. preach the gofpel,
it may be matter of convidlion to the corrupt age, by
which fuch excellent talents were fo long fmothered,
that, whenever they came to be occupied, they were
univerfally taking and edifying, infomuch that he be*
came-the darling of the little flock, the followers of the
Lamb. His preaching and praying gift was reckoned,
by many, to come neareft, of any we have heard of^
to that of the great and eminent Mr. Samuel Rutherford,
being fo full of homely fimiles and metaphors, tending
to convey the truth with fuch pleafure and evidence
into the hearts of hearers, that tew or none who heard
him once, but were fond to hear him again. Thefc
things confidercd, together with his holy, humble,
and meek converfation, his great learning, profound
judgment, aptnefs to teach, and ability to convince
gainfayers, with other great and excellent endow-
ments, wherewith he was bleffed of God, contribute,
no doubt, to heighten your grief, that have loft fuch aa
eminent, well-qualified paftor, and that in fuch a fud--
den manner, which fcrews up iTae Xna\ Xo ^n«^ ^«^- x
2^& Aji Appendix to
height, in the holy, wife, and adorable jprovidence of
God.
It is more than probable there will be various com-
inentaries upon, and interpretations people will make
of this trying, and afflidlive providence, according to
their various lentiments concerning the public differen-
ces of the times. Many are apt, too Ibon, too rafhly
and haftily, to explain the works of the Lord, which
yet remain inexplicable, till the vifion, which is for an
appointed time, fpeak out the myllery, and explain
the mind and defign of God therein : *' What I do, thou
knoweft nut now, fays Chrifl; but thou (halt know here-
after."
Mean time, till the mind of the Lord more fully ap-
pear, let all. murmuring and mutinous thoughts be filen-
ced by thefe two following confiderations.
i/>, Gonfider the fovereignty of God, and his abfolute
dominion over you, and all his creatures, as the potter
hath over the clay. It is the Lord that giveth, and the
L(»rd that taketh ; and therefore we are to fay, ** Bleffed
be the name of the Lord." It is the Lord, who can do
us no wrong, and who hath undefervedly done us much
good ; '' Let hira do to us what feemeth good in his
fight." Let not too much thoughtfulnefs about your af-
fliftibn and lofs, divert you from an humble enquiry at
this fovereign Lord, what he aims at by this, difpenfati-
on? What he would have you to learn out of it ?. What
he reproves and contends with you for? What he would
have amended in you? What he would have you wean-
led from, and mortified to ? You may humbly alk him,
What he would have you to do ? And what he means
by this hard beginning; that you, who were firft pro-
vided in this manner, (hould be firft laid defolate? That
the Lord fliould feem to give you, in his. providence, a
deliverance-from the bondage and oppreffion of church-
judipatories, and yet, on a fudderi, withdraw the deli-
verance, and increafe your grtef. You may think,
.Can fuch a cafe be exemplified in fcripture? While ma-
ny, through the land, are qf the mind, that the AfToci-
Bte Prelbytery are raifed up of the Lord, in his holy
providence, to give fome t^\\^l \.o\xv& ^^Y^t&d ^ople
the preceding Sermon* 23^
in Scotland : now, here is one inftance, in the entry
of their ordaining work. Some relief was thought to
have been given, but behold it is blown up ; we are ia
as great ftraits as ever, and our grief is doubled. God
hath not fmiled upon the means of deliverance that
have come this way.
My dear friends, if you fearch your Bible, you will
fee how God may, by fuch foyereign fleps as this, be
even carrying on his great work of delivering. Mofes
was fent to deliver Ifrael out of their Egyptian bondage^
Exod. iii. 7, — 10.; but, behold, inftead of prefent de-
liverance, on a fudden, their hopes are daftied, their
bondage is increafed, and they come crying to Mufes
and Aaron » faying, " The Lord look upon you, and
judge, &c. Ye have put a fword in their hands to flay us.'^
Wherefore Mofes returned to the Lord,faying, "Where-
fore haft thou fo evil entreated this people ? Why is it
that thou haft fent me ? Thou haft not delivered thy
people at all,'* Exod. v. 21, 22, 23. Yet how glorioufly
God delivered in the iffue, the facred hiftory fliews.-^
Now, after this one inftance is adduced, let none, in
their commenting upon the providence that hath befallen
you, conclude, that your cafe is defperate, and that the
work, which the Lord wrought among you, in beginning
your deliverance, was not of God ; becaufe your hopeful
profpecl was fo fuddenly dafhed. Nay, what if, from
fuch inftances as that I hav^ mentioned, it look more
like the very way of our fovereign God, in delivering;
his people from their thraldom.
2^/y, Confider the infinite wifdom of God, that knows
much better what is good for you, than you yourfelves do.
He knows what to be moft needful for you, which you
may judge to be moft hurtful and dreadful: to this pur-
pofe you may put a remark upon the words of Chrift
to his difciples, John xvi. 7.; where, having fpoken of
hisleaving them, upon hearing of which, for row had filled
their heart; he fays, " Neverthelefs, I tell you the truth,
it is expedient for you that I go away." What! (might
the fliallow wifdom of the difciples fay) can that b^ true,
that it is good and expedient for us, that our great Lord
and Maftcr go awayirom ua? TKiaA^^xfc^v^^^^^^^*^
238 . 'An Appendix to
the moft dreadful afpeft. What will become of us if
he leave us ! It feems utterly impoffible to us, that
this can be for our good and advantage. Nay, but fays
he, who is truth itfelf, and who is the wifdom of God,
" I tell you the truth, it is expedient for you that I go
away." Now, could the lofs of the great Mailer's
pfefence be made up? and could his departure be need-
ful and expedient for them and us ? And will you think
it llrange, if he be faying to you, with refpefit to a fer-
vant, however eminent, It is expedient for you, that he
Ihould be taken away ? God can do no needlefs thing:
even when what he does is awful, yet ftill it is needful.
Whenever we are in heavinefs, through any or many
trials, it is always and only if need be^ 1 Pet. L 6. And
if ye, at prefent, are in heavinefs, through this awful
blow of his hand, you may be fure it was needful :
though you cannot fee it, infinite wifdom knows the
neceflity and expediency thereof. And, if you ftand
in need of what you are try lied with, in all its fad and
forrowful circumftances, which muft be the cafe," fince
God, that cannot lie, hath faid it, furely, you ought to
fubmit to his pleafure, which hath your profit infepar-
ably joined with it, Heb. xii. 10. Nor have you reafon
to complain of God's ordering that for you, whereof
you ftand in need, even the quick removal of fuch a
precious and defirable paftor : for, if you did but exceed
in over-valuing or doting too much upon him, and in
reckoning yourfelves happy in having him, as Micah
did in another cafe, Judges xvii. 13. It was needful,
that by his being taken away, you fhould be made to
fee, that your good and happinefs lay elfewhere, and
be brought to a bleffed neceflity of crying more ardently
than ever, with the tear of godly forrow in the eye of
faith, to our glorious Lord and Mafter, Chrift, that he
himfqlf may come and fill up the room that he hath
made void. And, indeed, it is a great vacuity, that he,
*' In whom dwells all the fulnefs of the Godhead," cannot
fill, A few moments of his gracious prefence, and a
few drops of his fpecial love, is fufiicient to fill up the
greateft void, that is made by the removal of the choiceft,
And molt defirable of all .?wiWy cotafotts, "And
ibe sprecedlng Sermon* 23]^
'' happy they, as one fays, who, when they lofe any
** near friend, or dear idol they are fond of, are helped
** of God to makejefus Ghrift fucceed to it as its heir,
" by taking that lofs. as a fummons to transfer and fettle
*' their whole love to hini, as the objeft incomparably
** worthy of it ; he being altogether lovely, and infinitely '
** more amiable and fairer than the fons of men." Say
not, There is no furrow like our forrow, no trial like ours;
and if it had been any thing but this, we could have
borne it ; for your heavenly Father fees that this, even
this very cup, with all its bitter ingredients, was fit to
be given you to drink ; and that this, this vtry trial,
in all its heavy circumftances, was neceffary for you,
even the fudden death of a lately fettled minifte? among
you : might not the Lord fee it needful for you, thus
to correft you for your former iniquities ? And needful
that, after fo many fweet fermons he had preached
to you, before and after his ordination, you fliould
have this one very bitter fermon, to help you, through
grace, the better to digefl: the former ? Might he not
fee it needful for you, that, before his departure, he
fliould be brought into a paftoral relation with you, that
not only his widow and fatherlefs children, being thus
intitled to a fliare of your kind and generous concern,
you might have occafion to ftiew it, fo far as that may
be requifite ; but alfo, that you, in particular, might
have the fpecial benefit of a louder fermon by his death
than ever you heard from him in hiis life. And if this
lad and loudeft fermon be bleffed and fan£lified to you,
for awakening you to feek the Lord more earneftly, and
for compelling you to come in to him more fpeedily, then
it will be fweetly verified in your experience, that it
was expedient for you, that h fliould be taken away.
When you fo earneftly entreated the publifliing of
the foregoing Ordination- Sermon, I fuppofe you little? -
expefted, that it would need to be fubfcribed, as it were,
with a FuneraLSermon : but, fince holy providence hath
made this addition to that exercife not unfuitable, I hope
it fliall not,, though id this rude and unexpefled addrefs
to you, be unacceptablev notN7vlVv&8Lt^di\i^ ^^ ^y:^;^5ssa0^
^4^ An Appendix to
be moarnful : as I would therefore prefume, that the
preceding confiderations (hall, not be reckoned unfeafon*
able, and hope they will be duly pondered by you ; fo
I Ihall conclude this difcourfe to you with fome advices
fuitable, I think, to the prefent occafion.
I. Think not ftrange that your minifter fhould die,
and be fo quickly called away. As the prophets do not
live for ever, Zech, i. 5.; fo they may live but a wary
fliort while : for fome may be called to work but one
hour m God's vineyard, and yet be rewarded equally
with thofe that have wrought the whole day, Matth.
XX. 12. Some may think, that, if any could be exeemed
from death and a dark grave, it fliould be they who are
the lights of the world ; that, if any fhould efcape the
houie of filence, it fhould be they who are to convey
the joyful found of the gofpel to the ears of men : but
yet they muft die, as well as others, and may be called
off very quickly, efpecially in two cafes.
1. When their work is done, that God hath allotted
to them in this world. Some minifters live longer than
others, becaufe Gad hath appointed them more work
than others. Some live a fliorcer time, becaufe either
God hath appointed them lefs work, or enables thera
to difpatch a great work in a fhort time.
2. When defolating judgments are haflily advancing
towards the place, or land, wherein they live, even as
Noah, that famous preacher of righteoufnefs, entered
into the ark but a few days before the old' world was
deftroyed by a deluge. Such righteous men are often
taken away from the evil to come, though few obferve
and lay it to heart ; even though terrible judgments
may be at the door.
As thefe are two fovereign reafons, fol fhall mention
two finful caufes, that may haflen the death of faithful
minifters. Though their days are determined by that
God, in v/hofe hands all our times are ; yet men may
be inftrumental in fliortening their life, either by under**
valuing, or overvaluing of them.
(r.) By undervaluing them ; flighting and contemn-
ing their perfon, their gifts, their melFage. If tve do
jaot prize our mercies \v\\eti vj^ ^tv^oy them^ God may
the preceding Sermon* t4f
wake us know tlie worth of them by the Want of them.
Much contempt was poured upon your paftor, now dead
in Chrift, by many of this generation : therefore God
hath faid, They are not worthy of him ; they fhall not
enjoy him long.
(2.) By overvaluing them ; people may Ihorten their
days, when they give that honour to them which only
belongs to their great and glorious Mafter, who will
not give his glory to another. If people fall down and
worfhip thefe bright and glittering ftars, no wonder if
the Father of liglits remove them away. If, in any re-
fpeft, they be advanced to God's throne, he will quickly
lay them in the duiT. It is true, gofpel-minifters, that
have the divine miffion and mcffage, ought to be highly
eiteemed for their work's fake; and there can be no fin
in honouring thefe whom God honours; or in loving thefe
very -dearly, whom God makes the happy inftruraents
of our converfion, or fpiritual edification : but yet, i^
thefe inftruments get more of our heart than is due to
them, or any {hare of the room that Chrift only lliould
have, then he may juftly haften them out of our way.
How far, as I faid above, any might have exceeded ia
doting too much upon your eminent pallor, I know not,,
unlefs it was evidenced by the great following of people
that he had flbcking to him, which yet I dare not wholly
condemn in them, left I fliould reproach our bleffed
Mafter, who never reproved the multitude for flocking
to him, even when they thronged him and preffed him;
Luke viii. 45. ; except when they followed him only for
the loaves, or the bread that periflieth, John vi. 26, 27,
Nor did ever John the Baptift, nor any of the apoftles,
challenge the multitudes for thronging to them. Bat
if any were guilty of immoderate doting upon this Ihort-
lived partor of yours, they may acknowledge the Lord
to be righteous, when they robbed him of his honour,
that he robbed them of their idol. The beft of mini-
fters are but mortal men : though the rich treafures of
fpiritual gifts and graces arc poured into thefe veffcls*
tliey are but earthen ones, and will foon be broken by
the blow of God's Jiand* Thefe gourds may be ver^
VvL.VIL +0^
14^ . -^^ Appendix to
delightful to us, and we may find great' rflfreftiment ia
fitting under their fliadow; yet the worm of death will
make them to wither. And we do not well to be exceed-
'ing or exceffively glad of them, while they grew ; nor
do we well to be angry, when they wither.
II. Endeavour to make a right improvement of this
awful providence: in order to which I fliall recommend
a fixfold fludy, with relation to your miniller*s death.
1. Study to be fenfible of the hand of God in this
providence/ Be not infenfible of the ftrokc : tho' you
muft not murmur at it, yet you ought to mourn for it,
and for your fins that provoke the Lord to take fuch
labourers out of his vineyard. Infenfiblenefs of God's
hand is interpreted by the Spirit of God a defpifing of it,
Heb. xii. 5. " My fon, defpife not thou the chatleningof
the Lord. 'J Yea, it is accounted a high provocation,
Jer. V. 3. ** I have fmitten them, and they have not
grieved." It argues ftubbornnefs in a child, not to cry
when his father whips him. When God chaftens by
the lofs of a dear friend, it is very fmarting; but when
he does it by the death of a dear miniller, a foul-friend,
it is yet more heavy and grievous.
2. Study to profit by what is pad. Hath God taken
away your miniller ? Endeavour to recolledl and retain,
thefe excellent truths that were delivered by him, while
he was with you. Call thefe blefled fentences to mind,
as far as poffible, in order to feed upon them, as the
. prophet fays, ** Thy words were found of me, and I did
eat them ; and they were to me the joy and rejoicing of
my heart," Jer. xv. 16. So far as you can remember
them, and reduce them to praiVice, fo far will you profit
by them. The voice delivering thefe truths to you, was
a paffing voice ; but the word delivered, is an abiding
word. Tho' he is dead, the word of the Lord livetb,
and abideth for ever. Thefe counfels which he gave
j'ou from the word of God, are binding upon you, the*
he is bound with'the chains of death. •
3. Study to know Chrift, as the only mlnifter who
lives for ever, and that can make up your lofs. It is He
who fays, Rev. u 18 • *' 1 SLtahe that livetb, wd was
the preceding' Sefmom 143
dead; and, oehold, I am alive for evermore/Araen ; and
have the keys of hell and of death.'* It is he. Rev. ii. i;
who holds the feven ftars-in his right-hand, and who
walks in the midfi: of the feven golden candlefticks; and
it is he who, when he afcended on high, -led captivity
captive, and received gifts for tiien, and gave gifts t6
them,Pral. Ixviii. 18. compared with Eph. iv. 8. 11,12.
Thefe gifts, and gifted perfons, and his powerful prefence
with them, fur the benefit of his church and people, be
hath promifed to the end of the world, Mat. xxviii. 18,
19,20. This living Jefus can makeup your lofs, by
railing up' others. When Mofes died, the l^ord fent
Jofhua to lead Ifrael into the land of Canaan. Wliea
Klijah is gone to heaven, he that hath the refidue of the
Spirit with him, can make a double portion thereof "to
reft up.m'Eliflia. When God hath work to do, he will
never want inllruments.^ He can perfect praife out of
the mouth of babe j and fucklings: and therefore, s '
4. Study t') employ this glorious Lord Jefus, both to
provide another paftor, or pallors, for you, and to blefs
the provifii>n he fhall make for your favinggood. When
God calls any labourers out of his vineyard, {hen fup-
plicate the throne of grace, and cry mightily to the Lord
of the harvelt, that he would thruft out more labourers
into it, that there may be a fuccieffion of faithfulminif-
ters, who may rightly divide the word, ^and faithfully
break the bread of life to you, and to your pofterity,
when your places fliall know you no more. Endeavour
alfo to depend upon our exalted King of Zion, ' f*)r his
bleffiiig upon, and c:)ntinuing of the provifion he. may
make for you ; and for grace to make a due inifrove-
njent of all the fpiritual waterings he fhall allow you.
whether more tranfient or fixed. And fmce he is now
teaching us, that what v;e call a fixed miniilry ia^ at
bed, but tranfient ; as thefe that are minillers fhould
hence learn to be dilip^ent in bringing in as much glory
and honour to their Matter's name, c^s they can, while
they live; for when theyxlie, they can do no "rhore,
but give an account of their fl:eward{hip; though, ala-s !
•many that .enter upon the work of the miniftr^fv^v^^V'-
cohfider that awful accoynt ihcy. Wvc ^^^^N€;^it^tt ^^'
Ox .;■ V^'-^
344 ^^^ Appendi4f t,o
Judge of ill the earth, when they depart bfcnce, JLzck*
xxxiii. 7, 8. % Tim. iv, i^ 2. So you, that are the
^ople, fliould hence learn b>w mifch it- concerns you
to endeavour, through grace, to get as much good as
you can, from gofpelminifters, while they live; for,
■when once they are entered within the gloomy fhades of
xleath, they can be no further beueficral to you, by
their warnings, entreaties, counfels, comforts, or-prayers.
As death flops the ear of the hearer, fo it lays the tongue
of the fpeaker. The oflpers they make of Chrift, and
falvation through him, (liould be fpeedily embraced; for
you know not how foon the feet of thofe, who bring tliefc
glad tidings, way go down to the grave, and you be left
only to lament and bewail your mifimprovementof them.
Yea, as minifters muft die, and appear before the divine
bar, to give an account of their miniilry; fo you mull
alfo appear there, to give an account of your proficiency:
and therefore,
5. Study to improve your minifter's death, as a mean
of preparation for your own ; that fo you may extradl
meat out of this eater, and gain out of this lofs : which
you would do, if this mournful death fhould fubferve
the good parpofe of ftirrinor you up to confider your
latter end, fo as to be reftlefs till you be ready for it,
by a readinefs both of ftate and frame. By a readinefs
of ftate, I mean, a being brought out of a ftate of na-
ture into a ftate of grace, or a getting in to Chrift, and
being found in him. By a readinefs of frame, I mean,
an habitual walking in Chrift, and living by faith upon
him, both for rigFite^ufnefs and ftrength- In this ca&t
as the death of your minifter wai his gain, while he
hath exchanged the crofs for the crown, the pulpit for
the throne, a militant for a triumphant (late; fo his death
now, and your own death afterwards, will alfo be your
gain* You will go but the fame way that the raoft. emi-
nent fervants of God have gone, and muft go to the glo-
rious fociety of Jefus, and of all his holy prophets and
apoftles, that are made perfedl in holinefs, and (hall eter-
nally reign with him. Could they, who are rejoiciog
above, (peak to you who are mourning below, tbcjT
would &y to you, as Qeiu& {ali \a \tve vroniea that fot*
the preeeiing ScnUlon* Z4$
lowed him to the crpfs, *' Weep Dot for me, but weep
for yourffclves;" weep not for us, who are happily como
to our journey's end, but weep for yourfelves, who ara
travelling yet through a wafte and howling wildernefs ;
weep not for us, who have arrived at the h^ppy havea
of relU for, '' Blefled are the dead that die in the Lord;
they reft from their labjur ;" but weep for yourfelved,
who are yet tofTed to and fro upon a tenipelluous fea,.
and are itill labouring and toiling; weep not for us, ^ho
Hand upon the mount of triumph, and have, obtained a
complete victory in Chrift Jeius over all our enemies ;
but weep for yourfelves, who are ftill on a field of bat*
tie, wrellling not only with fleih and blood, but with
principalities and powers: but yet a little while, and ya
who are prepared, as I have faid, for your own change,
and who have reaped fpiritual profit and gain, by your
xninifter's doctrine and death; yet a little while dnd you
Ihall meet with him again, never to be fepafated from
him, and enjoy his fociety m anotlier manner, and inja.
more glorious place, where you, who joined with hiA
in worihip here, fhall join with him in a triumphant fon^
of praife, ^^ To him that fus. upoa the throne, and to the
Lamb for ever and ever ;" and where you will fee the
great minifter of the fanftuary, our Lord Jefus Qirift^
fitting on his majeftic throne ; and all the other mini'*
Hers of Jefus, like fo many bright ftars, furrounding
the Sun of righteoufnefs for evernzkore. And, tb^ you
maybe the more prepared for that happy Hate, to which
your minifter is, by death, removed, I add another
advice.
6. Study to imitate your departed minifter in all thcfe
things that were good and commendable in him. It is
true, the l:)eft of minifters, even thefe that are gone,
have had their failings and imperfe6\ions ; Mofes and
Elias were men fubjeft to like paflions as we are. The
moft eminent farints are to be followed by us no further '
than they followed Chrift ; but when they are gone/ all
their failings fliould be buried with them, and their ex-
cellencies ibould be kepi alive in our memory, in order
to our invitation of them. And, indeed, there were fc-
veral things of this fiature iFery ^v^AwX vei ^^>^\ \^v^ V^
0^3 "^^^
2^$ - An Appendix to
ft<?r, wherein you would do well to fallow his example;
fach as, .
(i.) ilis blamelefs and pircumfpe£l walk, wherein he
endeavoured (though finlefs perfedlion is unattainable in
a. mortal Hate) tohave a confcience void uf offence toward
God and toward man. Such was his caution herein, that
his greatell enemies had nothing againft him, except on-
ly in the matter of God, as it is" laid, Dan. vi. 5. .
(2.) His meeknefs and humility. He never appeared
to be of a proud and lufty tetuper, notwithftanding cf
his eminent gifts, and the great popular applaufe he had,
which he feemed rather to be alhamed af, than to af-.
fc£t ; but like hi? Mailer whom he ferved, was meek
^ud Jowly, Hooping and condefcending to all men, and
pafEng by thefe injuries, he received from any of
them.
(3.) His laborious concern for the fpiritual profit of
immortal fouls. Such was his love to the fouls of men,
that he loved to fpend and be fpent for them; having little
pity upon l/is own body, in compariion of the pity he
file wed to their fouls. And hence it may be faid of him,
efpecially alter his mouth was opened to preach the gof-
.pel, that he was not weary in well-doing, but went about
doing good. He not only wafted his bodily flrength irt
this fpiritual work; but when his flefh and heart feemed
. to fail, and his body fo weak, that he <pouId hardly bear
to ftand in a pulpit or tent, yet Ins affeclions were fo
much engaged in his work, that he was very unwilling
. to leave it. ,
(4.) His love to the faints. He efpecially embraced
thefe, in the arms of his love upon earth, with whom
he thought he flioiild join in finging the fong of the
Lamb in heaven. His lovG of benevolence extended un-
to all, as appears in the forefaid concern he had for the
falvation of fmners : but his complacence was with the
faints, the excellent ones of the earth, in them was his
delight.
(5.) His readinefs to fuffer for his Mailer, and for the
gofpel's fake, and his willingnefs to take up his crofs,
and follow Ghrift, in the thorny road of tribulation, per-
ficuthn. contempt, and tevit^^^c'a A^t x\\^ name of
the preceding Sermon* 24J "
Chrift, of which fometimes he had his fhare, even in fome '
of the idle public prints; which yet he never refented,
but generoufly difregarded, as one that rejoiced to be
counted worthy to fufFer Iharac for the name of Jefus,
whom he preached.
(6.) His zeal for his Mafter*s honour, caufe, and in-
tereil, which made him to witnefs, even in his private
ftation, before ever be entered upon the public minillry,
again II the corrtfptlons and defeftions of the times;
and induce^'him to cdme out to the field of battle, and
join himfplf with the Aflbciate Prefbytery, as a focvety
which he judged to be contending for the faith of the gofl
pel, for the liberties of God's people in Scotland, and
for a covenanted work of Reformation, which he faw
the judicatories, by( their- proceedings, were razing.
Thus he appeared, we may fay, and died in the wars ;
and herein alfo he ought to be imitated by all thefe that
defire to come forth to the help of the Lord-, to the help of
the Lord againft the mighty. Judges v. 23. This like-
wife fhould be matter of encouragement to you, that
were under his afitual miniftry before his death. I read
of Xc^nophon, who having a crown .upon his head, the
news came to him that his child was* dead,- and he pre-
fently puts off his crown in token of forrow ; but then
enquiring how he died, apfwer was made, that he died
in the wars ; then he called for his crown again : even
fo, your dear miniiler is dead ; and therefore ypu have
caft perhaps the crown of joy oflT your heads ; and'are
under difcouragement ; but if you confider how he died,
in the fpiritual wars, and is now a conqueror, you may
put on your crown* of joy again, and lludy'to take cou-
rage, and to follow his example, iii fighting the good
fight of faith againft all inward and outward encihies,
which he did to the laft, and then died in the faith he
preached, witijuemr^ a good confeffion tcT the end of his
life. Though the particulars of his death have not, as
yet fo fully reached me ; yet, I am* informed, that a-
mong his dyiflg words, fome dropped from him to
this purpofe, •■* I have had many adverfaries, both
" within and without, to wreftle againft \ hviX T^sva
^* mine head i$ lifted up above a\\ rnvtie ^xi^mv^^\ "sccA.
248 An Appendix f b?L\
«* I would not change my lot for the heavieft .crown of
*' gold.*'
In a word, as your miniller commended his Mafter,
Chrift Jefus, to- you, and fet life and death before you ;
{a now, his Mafter hath fet your mini(!er*s life and death
before you^ that, by all tbcfe means, you may be com-
fflled to come itiy that bit boufe may be Jllied.
Thaugh fuch as have enjoyed a nearer, and longer
intimacy with your worthy minifter, who is now with
the Lord, may perhaps find the account I have given of
his charafter, to be but lame and defeftive, and might
readily be in cafe to make a more full reprefentation of
thefe glorious virtues that adorned him, and ought to
be imitate by you ; yet, I hope, what is here, accord-
ing to knowledge, laid before you, will be the more
acceptable to^ and regarded by you, that it is not with-
out fome fpecial unforefeen providence, that he who
was particularly employed, firft in licenfing, and then
in ordaining hira, flxould alfo, after all, be brought un-
der a providential necef&ty of doing this lad office to his
memory : wherein I &all not reckon my poor labour
vain, if it do any jufticc to his charafter, or l^^vice
to your fouls*
EPITAPH on the Rev. Mr. John HtrKXEa, late
minifter of the gofpel at Gatefhall.
Jpfe PetruSy funmvis bominum ^Pifcator ^ obixxit :
" Mo runt bic Venator^ yuin proper atuerf' obit.
This mighty Huhtee well employ'^d,
between the diftant poles,
His mortal body foon deftroy'd,
to fiive immortal, fouk.
SERMON
( *49 )
SERMON CXVIL
The FouNTAtK-HcAD of all Bleffitigs: or,. The great
Store-houfc opened. *.
at Celt: V. 8.
•-Alf things are of Cod.
MY friends, here is a ftioyt, but very fubSantial
and comprehenfive XctlX^ Con, and all things are
in it. If our thifft were great this day, here we maf
drink our fill, not only at the {{reams, the word and fa*
crament, and the good things, the great things held
forth therein, for all things are here ; but alfo at the
fountain-head of all things that we want, by bebolditi;g
and believing that all things are of God. The nearer we
come to the fountain this day, the better and the Iweetcr;
and the furer will our comm union be : for ftreams may
fail us, and take a diiFerent turn ; minifiers may fen! trs,
and be but dry breafts without milk ; fratties may fail
us, and that which hath a fweet flow, may foon hat^e a
fad ebb j yea, flefh and heart, and all things may fat!
us : but there is a fountain of light, and Hfe, and com*
fort, and of all good things here, that is always foil,
* This fubje^ was the fkbdance of three StrRioiWk The firl! wai an
a^lion-fermon, preached immediately before the celebniticn of the iacrA-
ment of the Lord^s Tapper at Dunfermline, Auguil >o« I740« To isfiich
is annexed, a difcourfe at the fervice of the firfl taUe. The other two
fermons were debvercdat the fame pIacs.CQmt\m^^VK^^W::^:^iss)K!^«
150 The Fountain-bead of all Blejings; or^
and never empty, that is conftantly flowing, and never
ebbing, that never changes, but is perpetually the fame.
And could we fix the neart and eye of faith upon this
fountain of ail things, we might have a full communion
this day, or a communion 'with fulnefs, notwithftanding
of cmptinefs-
Though you were faying, I want a pardon, I want a
blefling, 1 want a frame, I want all things I ftiould have:
yet faith may fay, that is no matte/; I have what is bet-
ter than all thefe things, I have the fountain here pre-
fent, the God in \yhom I live, move, and have ray being;
in whom, and from whom I have all: *' Having nothing,
I poffefs all things ;" for. All things are of God. If this
be a feaft-day, here is ample provifion ; here is a ftreara-
feaft, all things in Chrift : here is a fountain-feaft. All
things are of God. If the ftream be let out, then here
is enough for fenfe, all things: yea, though thefe ftreams
Ihould be dry, yet here is enough for faith and hope ;
All things are of God.
The verfe immediately preceding ftiews us what view
we are to have of the all things here fpoken of ; for we
are told there, that, " If any man be in Chrift, he is a
new creature : old things are paffed away ; behold, all
things are become new." So that the all things here
intended, are thefe that relate to the new creation in
Chrift Jefus. The context immediately following ihews
us, what view we are to have of this God, v^z. as a re-
conciled God in Chrift; for the wurds are, *' All things
are of God, who hath reconciled us to himfelf by Jefus
Chrift; and hath committed to us the m ini ft ry of recon-
ciliation, to wit, that God was in Chrill reconciling the
w6rld to himfelf, not imputing their trefpaffes unto them,
and hath committed to us the word of reconciliation."
Hence the text in this view, affords us the following
dodtrine.
Observ. " That all things relating to the new crea-
** tion in Chrift Jefus, are of God, as a reconciled
" God in him."
This' is a great point of faving knowledge, as you
fee from Chrift's words to his Father concerning his dif.
QipleSf John xvii. 7. ** li^ovr \Vve7 Vv^Nt\fiXiaH^\3L^ v\vat all
OER. CXVIL the great Store-boufe opened. 2$X
things, whatfv^ever thou haft given nie, are of thee.'*
'I'o this agrees that word, John iii. 35. *' The Father
loveth the Son, and hath given all things into his hand." .
Whatever bleffings then we Ihare of out of Chrift's hand,
are given firll out of the Father's hand ; for. All things
/ire of God. See alfo to this purpofe, Eph. ii. 8, 9, 10,
'" By grace are ye faved, through faith, and that not of
yourfclves; it is the gift of God." It is of God; '* Not
of works, left any man fliould boaft : for we are his work-
manlliip, created in Chrift Jefus unto good works, which
God hath bt-fore ordained, that we fliould walk in them."
Where it is evident, that all things relating to the new
creation in Chrift Jefus are of God; ^// things are of God.
The method we would lay down, for the profecuting
of this obfervation, through divine aid, Ihall be the fol-'
lowing.
I. We would inftance fome of thefe all things^ relating
to the new creation, that are of God,
II. Enquire how all thefe things are of God ?
III. Whence it is that all things are of God?
IV. Make application of the whole fubjeft.
I. We would inftance fome of thefe all things relating
to the new creation, in Chrift Jefus, that are of God.
^' If any man be. in Chrift Jefus, he is a new creature:
«ild things are paffed away ; behold, all things arc become
new," verfe 17. Who makes them fo ? VVhy, God fayg
of himfelf,Rev. xxi. 5. '* Behold, I make all things new;"
and here it is faid of him. All things are ofGod^ namely,
all the new things here fpoken of; particularly,
1. The new birth is of God : and therefore they that
are born again, are faid to be born of God, i John iii. 9.
V. I. They are " Born, not of blood, nor of the' will of
the flefli, nor of the will of man, but of God," John i. 13.
They are born of the Spirit^ John iii. 5^ 6. 8. And hence^
to the fame purpofe, •-
2. The new heart is of God; " A new heart will I give
you, and a new Spirit will I put within you; and I will
take away the ftony- heart out of your flefli, and I will \gLV%
you an heart of Hefti,'^ Ezek. x>i*.v\* z6. ^ '^ow ^^v^N^
2$Z The Fountain-kcai of all BleJ^ngs ; w\
lieving heart this day, it will be of God ; if you ^et a
humble heart, a praying heart, a loving heart, a tender
heart, a fixed heart, it muft be of God.
3. The new life is of God, who is the fountain of life,
aad who faith unto us, when we are in our blood. Live,
Ezck. xvi. 6. The fpiritual life, bid with Chrill ia
God, is of God. Why, the life of juflification in Chrill,
is of God; " It is God that jutlifieth, who is he that
fliall condemn?" The life of fandlificaiion and holinefs
is of God; " I am the Lord that fanCtifieth you."
•4. The new light is of God; '* The Grod who com-
inanded the light to Ihine out of darknefs, hath fhined
into our hearts, to give us the light of the knowledge of
his gbry in the face of Jefus Chrift,*' 2 Cor. iv. 6. CJod
is the Father of alL lights, natural and fpiritual; " Every
good and perfe£t gift coraeth down from the Father of
lights," James i. 17.
5. The new liberty is of God; " The Lord loofeth the
pfifoners, PfaL cxlvi. 7. and where the Spirit of God is,
there is liberty," 2 Cor. iii. 17. If any bonds be loofed
here this day, God muft get the glory of it : and the
Ibol that is loofed from the bonds and fetters of dark-
nefs, doubts, fears, and unbelieving jealoufy, fo as to
be at liberty to ferve the Lord with freedom, ought to
fay, *-* 'Phou haft loofed my bonds."
6. The new garment is of God : it is he that clothed
us with the garments of falvation, and covers us with the
robe of rij»hteoofnefs, Ifa. Ixi. 10. It is of God, Father,
Son, and Holy Ghoft, fpeaking in the plural number, that
feys to the fponfe of Chrift, Song ii. 1 1. " We will make
thee borders <A gold, with ftuds of fitver.** The robe of
imputed rightecufnefs is of God's making: He, by whom
Oirift is made fiii for us, by him we are made the righ-
ffe^oufnefs of God in him, 2 Cor. v. 21. The robe of im-
parted grace and holinefs is of God's making ; ** The
king's daughter is all glorious within, her clothing is of
wrought gold," Pfal. xlv. 13. ; wrought by the finger of
God, whofe workmanlhip the new creature is.
In a word, All things relating' to the new creation in
Chrrift, are of God. — The new eye is of God, who opens
the cyct of the undcrftatvdm^. — ^\\^ tvc^ ^iit \^ o€ God,,
mrJia opeas the ear to di{c\p\vft^^^v^^fe^^^'^^>^^^^
S^R.CXVII. 1the great Store-iffuji cpentd. 153
»evv tongue and language is of God, who -creates' the
fruit of the lips. — The new food for immortal foul is of
God's giving; " My Father give.th you the true bread."
The new appetite and defire after Chrift is of God, who
draws it out after him ; ** No man can come to me,
except the Father, which hath fent me, draw him.*' —
The new will is of God, who maketh willing in the day
of his power.— The new hope is of Cxod, in oppofition
to the old hope of our life upon our doing fo and fo. —
The new hope of life, upon the doing, dying, and rifing
of Chrift, is of God, who hath begotten us again to a live-
ly hope, by the refurredionof Chrift from the dead. — The
new walk is of God, who fays^** I will put my Spirit with-
in you, and caufe you to walk in my ftatutes." — The new
jlrength is af God, who giveth power to the faint, and to
liira that hath no might heincreafeth ftrength. — All our
new ability and fufficicncy is of him ; " We are not fuf-
ficient, of ourfelves, to think any thing as of ourfelves ;
but our fufficicncy is of God/'— All things relating to
the new creation are of God.-^The new heaven and the
new earth, wherein dwellcth righteoufucfs, is of God^
.who maketh all things ncw.-^The new covenant is of
God, who fays, *' I have made a covenant with my chof-
en."— -The new-covenant feaft is of God; "In this moun-
tain ftiall the Lordof hofts make unto all his people a feaft^
of fat things, a feaft of wines on the lees, of fat things full
of marrow, of wines on the lees well refined,'* Ifa. xxv. 6,
IL The fecond general head propofcd was, To Iheir
how all thefe things are of God.
I. All things are, of God, as the contriver and wilier
of them. X^^'d creation was a great contrivance;
but the new creation is not only a great, but a good,
and yet a more glorious contrivance. .It could never
have been devifed but in the breaft of infinite V/ifdom*
All proceeds from an act of God's fovereign will ; " Of
his own will begat he us, by the word of truth," James i.
18. And Heb. x. 18. *• By this will we are fandkified^^
thro» the body of Ghriil, once for all.'* Hence all the
promifiSs of the ntw covenant are fo many* ImtiUst
Ezck. ;cxxvi. a5i^»3a* ** i viiU\it yx^ Q»o&\ I '^^'^^^
xsS^^
^254 ^^ Fountaln-bead of all Blejftngs g or,
take away the heart of Hone ; / w/7/ put my Spirit
within you," £sP^.
2. All things are of God^ not only as the contriver,
wilier, and promifer of them, but alfo as the Greater,
worker, and eftefter of them. Who creates the clean
heart ; who creates the fruit of the lips ; who creates
the new heavens, and the new earth ; who makes, the
faculties of the foul like a new heaven, in point of fpiri-
tuality ; and the members of the body like a new earth,
in point of inllruraentality fur fervice ? Who, but God
the L'^ird doth all thefe things? Ifa. xlv. 7. Who turneth
men, who are like bealls, into faints ? ** Behold, I will
do a new thing : .the beafts of the field fhall honour me,
the dragon and the owl. This people have I formed
for myfelf ; they fliall fliew fi»rth my praife,'* Ifa. xliii.
19, 20, 21. Hence our Lord faith, ** My Father work-
cth hitherto, and I work," John v. 17.
3. All things are of GoH^ as the difpofer, direflor, and
manager; as he upholdeth aH things by the word of his
power, Heb. i. 3. " Fear not, for I am with thee; yea,
I will uphold thee with the right-hand of my rigbteouf-
nefs," Ifa. xli. 10.: fo he orders and difpofes all things
in the new creation, according to his fovereign pleafure;
partly, by preferving and maintaining all things that he
hath wrought ; partly, by advancing, building up, and
furthering his work ; and partly, by rettoring and re-
pairing all things relating to the new creation, that fall
under a decay: ' Thy vifitation hath preferved my fpirit,*
faith Job. ** The builder of all things is God,*' faith
the apoflle. ** He reftoreth my foul," faith David. —
*' They that dwell under hislbadow flaall return i they
iliall revive as the corn, and grow asthev}ne,'^Hof. xiv. 7.
He alloteth to every one fuch a Iha'-e of all things,
that arc of him in the new creation,* as he fees fit to
grant. As he hath mercy on whom he will haVe mercy,
fo the veffels of mercy are fometimes very empty, fome-
times half-fiilly ^nd fometimes overflow with comniuni-
x:ations ; '* Even fo; Father, for f > it feemeth good in
thy fight.." All things are of Gcd. How comes, it,
that the praying veffel ofSnercjc:, thcrpraying foul is like
a dry^ veSdy not ^ drop ce^aiaWitovalw ^^^d^ at other
Ser. CXVII. the great Shre^boufe opened. '255
times, able to pour out a prayer, to pour out water like
a flood before the Lord? Why^ the reafon is, All things
are of God, as the difpofer. How comes it, that there is
fuch an ebbing of grace in the believer at times, and
fuch a flowing of the raging, rqaring tide of corruption,
as grace cannot be feen; and fuch an ebb of corruption,
at other times, and flowing of grace, like an overwhelm-
ing flood, that fin and corruption feem to be drowned,
and cannot be feen ? Why, it muft be rcfolved ulti-
mately into divine unaccountable fovereignty ; '* Be ftill,
and know that I am God," Pfalra xlvi. lo. All things
are of him, as the wife difpofer.
4. All things are o/God.zs the perfefter and compleater
thereof: for, as he is a rock, and his work is perfeft; fo
he will not leave the new creation-work unperfcfted ;
" Being confident of this very thing, that he that hath be-
gun the good work, will perform it, [^perfeSl or Jinijb it, as
in the margin,] until the day of Jefus Chrift," Phil. i. 6.
that as it is already complete in Chrift the head, GoL ii.
10. fo it may be complete in all the members of his body,
who are to be prefented at laft a glorious church, nc*t
having fpot, or wrinkle, or any fuch thing, Eph. v. 27;
In a word, all things^ relating to the new creation,
are ofGod^ in Chrift; of the purpofe and decree of God,
of the will and pleafure of God, of the word and pro-
mife of God,, of the Spirit and power of God, of the
graie and mercy of God, of the work and operation of
God ; and, if tliere be any good or great work among
us this day, or at this occafion, it muft bq of God, as
the worker : and therefore, let us imitate David, Pfalm
Ivii. 2. ** I will cry unto God moft high, unto God that
performeth all things for me ;" and acknowledge, with
the apolUe,,Phil. ii. 13. *' It is God that worketh in us
both to will and to do, of his good pleafure;" that he may
get the praife that the church afcribestohim,Ifa.xxYi.i2,
*' Lord, thou haft wrought all works in us and for us." •
III. The third thing propofed was. To give the rca-
fons why all things are of God^ that relate to the new
ci;eation4 I offer thefe four grounds of the dodlrine.
I. All things are of God^ h^^V^ \a \^ ^^T^% '^s^^^ "^
v^
^5^ 7^ FMuniiain^beMi of M Bhfingf : M^
h Vis will to be the Authcv of all thui^, ^* Tiioa ha;ft
created all things, and for thy pletfure tbe^ are aod
wefe created," Rev. iv. ci. Being God, he is Ac foun-
tain of all things and beings ; the fountain of life : as
without him nothing was made that was made; fo, with-
out him no neur creation can take place ; neither men
Bor angcU can create : " In the beginning God created
beav^n and earth, and all things in them :" and he only
ccxu-ld -do it ; becaufe he is God, and there is none eHe«
And if ail things be made new, a new heaven and a new
earth, a new heart and a new life, a new faith and a
new hope : he only can do it, becaufe he is God, and there
18 none elfe. The work here is greater; for, when he
made the world, tliere was notliing to refifthim ; but all
the powers of earth and hell ©ppofc this new work.
2; ' AJl tbingt are ofGod^ relating to the new creation,
becaule he tlierein deiigns the glory of his perfections.
He that is the beginning, is the end of all things ; aod
all things are of him, becaufe they are to him ; ** For of
him, and through him, and to him are all things,^' Rom.
xi. 36. Of him, as the efficient; through him, as the dif-
pofmg; and to him, as the final caufe. And, particular-
ly, the new creation of all tilings in Chrift Jefus is for
the manifeftation of his glory: " Thy people Ihall be all
righteous, the branch of ray planting, the work of my
hands, that I maybe glorified, Ifa.lx. 2 2. That they might
be called trees of right eoufnefs, the planting of the liord,
that he mi^ht be glorified,'' Ifa* Ixiii. i. And again, qs in
the forecited text, **This people have I formed for myfelf,
they (hall fhewforth my praife." He makes them to him-
felf a peculiar people, to fliew forth th« praife-of him that
called them out of darknefs into his marvellous light.
Yea, they will never be fo aftive in fhewing forth his
glory, as he is aftire in glorifying himfelf, in Ihewing
forth his own gbry herein : therefore, IfavXlir. 23.
** Sing, O ye heavens, for the Lord hath done it; :9iout,
ye lower parts of the earth ; for the Lord hath redeemd
Jacob, and glorified himfelf in Ifrael.'^ He hath defigned,
in all things, the glory of all his perfeftions.
3. All things crecfGod^ relating to the new creation,
A^cau/e all things Felating to rerfcmj^tion^iwi r€concvV/>*/<?«,
Ser, GXVII. the great Store-bcufe opened. 5157
whicli is the ground upon which the new creation ftands,
are of God. Here is a fpecial ground why all thefe
things are of God, that relate to the new creation; why,
the new creation isJnChrift the Redeemer, and all things
relating to this Redeemer, and redemption through him,
are of God.
And here I fhall give inftances why the Redeemer
himfelf is of God. It is true, the Redeemer, Ghrift Jefus,
is God, being the eternal Son, co-equal with the Father:
yet, as Redeemer, he is of God; he took not this honour
to himfelf, but was chofen and called of God unto it; and
fa he is a Redeemer of God's calling and elefting, Ifa.
xlii. I. Every thing he hath, as Redeemer, is of God.
As his divine S )nfliip is of God the Father, by eternal,
inefFable generation ; fo his human nature is of God, by
fpecial, wonderful donation. Therefore Ghriil fays,
" A body haft thou given me," i. e. a human nature. —
His divine perfon, in the conftitution thereof, as God-man
Mediator, is of Gv)d: therefore God fays, " A virgin Ihall
bring forth a Son, and his name fhall be called Immanuel,
God with us." — His miflion isof God;for,"Godfo loved
the world, that he gave his only begotten &oa,that whofo-
ever believeth in him fliould not periih,i)ut have everlaft-
inglife/' — Hisfavingofficesareof God,whofays,'' I have
f^undDavid ray fervant,v;rith mine holy oil have I anoint-
ed him: I have laid help upon One that is mighty." And
that our help might be laid upon him, our fin and guilt
was laid upon him : and this imputation of our fin to him,
is of God; '' The Lord hath laid upon him the iniquity of
us all. — He hath made him to be finfor us." — Hisability
to execute thefe offices is of Godj for, '* Him hath God
the Father fcaled:" and he opens up his fealed commif-
fion; "The Spirit of the Lord is upon me, becaufehe hath
anointed me to. preach the gofpel to the poor; he hafth fent
me to heal the broken-hearted, to preach deliverance to
the captives, and recovering of fight to the blind, to fet at
liberty them that are bruifed," tuke iv. 18. Ifa. Ixi. i.--»-
His furniture and fulnefs is of God; for, " It pleafed the
Father, that in himfhouki all fulnefs dwell :" and hefays,
*♦ I have pirt my %irit upon him, and he fliall btvw^^oxxkv
Vox. VII^^ ' t R Y^^%-
258 The Fountain-head of all Blejings ; or^
judgment to theGentiles." — Hisfittednefs for us, and our
neceffities, is of God: for, *' Of God he is made unto us
righteoufnefs,fan£lification, and redemption.** — His work
of doing and fuffering is of God; and his warrant to do
and fufFer for us, isofGod ; ** He is the man of God's right-
hand, whom he made llrong for himfelf ;'* and who could
fay,'' I have power to lay down my life for my fheep, and
power to take it up again : this commandment have I re-
ceived of my Father." — His appn^bation in this work is
of G^d, who fays, *' This is my beloved Son, in whom I
am well-pleafed:" and Chrift fays, " Therefore doth my
Father love me, becaufe I lay down my life, that 1 may
take it up again,** — His fatisfadkory facrifice, that he
offered to juftice, is of God; for, " It pleafed the Lord to
bruife him. — Hefpared not hisownSon, but delivered him
up for i:s all: and the facrifice was ofafweet-fmelling fav-
our unto God." — His being a ranfom for us isoiFGod,wha
fays, ** I have found a ranfom; therefore deliver his foul
from going down to the pit.** — His being a propitiation for
us is of God; for he hath fet him forth to be a propitiation
thro' faitli in his blood. — His death, which we commemo-
rate this day, is of God, whofe holy hand over-ruled the
wicked hands "f men in crucifying him at Jerufalem : for,
" Him being delivered by the determinate couhfel and
fore-knowledge of G<id, ye have taken," fays the apoftle,
'* and by wicked hands have crucified and flain;** and,
they did whatfoever his hand and his counfel determined
before to be done. — His refurreftion from the dead is of
God ; '* Ye killed the Prince of life, whom God raifed
from the dead, whereof we are witneffes, A£ts iii. 15. He
did not fuffer his holy One to fee corruption.** — His exal-
tation and glorification isofGod; for, ^'Becaufe he humb-
led himfclf, and became obedient unto death, therefore
God hath highly exalted him, &c.;** and, " By him we
believe in God, who raifed him from the dead, and gave
him glory,'* i Pet. i. 21. — His blefled tongue, by which he
pleads for us in heaven, and fpeaks in to our hearts on
earth, isofGod; for Chrift fays, *' The Lord hath given
me the tongue of the learned, that I may fpeak a word in
Jeafon to the weary.'* And he hath made him a Pried for
ever. — His headlhip over x\^^ c)a\iT0cv.\&QS.<5QA\ Cor.^ " He
I
Ser. GXVII. the great Store-bbufe opened^ tgg
hath given him to be Headuvcr all things to the church.'*
His Lordfhip is of God; therefore faith the apoftle, *' Let
all the houfe of Ifracl know affaredly, that God hath made
that fame Jefiis, whom ye have crucified, both Lord and
GhrilL" — His univerfal dominion is of God ; " All p^)Wer
in heaven and in earth is given unto me," fays ChrilK —
His principality and Saviourfhip is of G' d, '* Who hath
exalted iiim with his ri-ht-hand to be a Prince and Savi-
our, to give repentance to Ifrael, and remiffion of fin.'- —
And, as his coming in the flclh is of God; fo his coming
in the clouds of heaven, his coming to judgment is of God;
**Becaufe he hath appointed a day,in which he will judge
the world in righteoufnefs, by that man whom he hath
ordained," Ads xvii.31. — And till that awful daycome,
his coming in the Spirit, fvam time to time, is of God;
** I will pray the Father, fays Chrift, and he (hall give you
another Comforter, that Ihall abide with you for ever, even
the Spirit of truth," John xiv. 16. See alfo Ji>hn xv. 26.
*'Iwill fend him i:nto youfrom the Father." — AUhisufe-
fulnefs to us is of God, who fays to him, *' I will give thee
fur a covenant of the pviople,a light to the Gentiles, to open
the blind eyes, to bring out the prifoners from the prifon,
and them that fit in darknefs out of the prifon-hcufe, IFa.
xlii.6,7.; and to be my falvatir»n to the end of the earth,'*
Ifa. xl. 6. — His gifts and graces, for our ufe, are of God;
*' He hath received them for men, even for the rebelli-
0133." — In a word, all things that he hath, are of God;
*' The Father loveth the Son, and hath given all things
into his hand." Why then, All things are of God: all
things that are in Chrifl, are of God. — O what a preci-
onr, Chrift is this ! O what of God is in this (Jhrift 1
He is the Ghrift of God, the Son of God, the Sent of God,
the Sealed of God, the Gift of God, the Word of God,
the Wifdom of God, the Power of God, the Lamb of God,
tlie Imaj^e of God, the centre of all the perfeftions of
God ; *' My faithfulnefs and my mercy fliall be with him,
and in my name fliall his horn be exalted." Surely then,
nil things relating to the new creation in Chrift, are of
God, becaufe all things, relating to redemption and re-
conciliation in Ghrift, which is the fouudatvo^ v>^ ^lci^
new creatiou, arc of God.
%6o Tie Fountain-bead of all BleJ/ings ; or,^ ,
4. Another r^afon of the doflirine is, All things are
of God^ relating to the new creation in Chrift, becaufe
he is a reconciled God i'n Chrilt; fo fay the words fol-
lowing the text, '* All things are of God, who hatli re*
conciled us to himfelf by Jefus Chrill, and hath given
to us the miniftry of reconciliation, to wit, that God was
in Ghrift recoiiciling the world to himfelf.*' Now, all
things are of him', and from him, as he is, and becaufe
he is a reconciled God in Chrift : if he were not fo,
we could cxpefil nothing, we could have no ground of
hope ; but becaufe he is reconciled in Chrift, pacified
and appeafed in him ; therefore we have ground of faith
and hope : for all things contained in the covenant of
reconciliation in Chrift, who, having fulfilled the con-
dition of that covenant, hath paid the price of them all
-to his infinitfe fatisfadlion : and therefore is ready to give
out all things we need freely to us, upon the ground of
that righteoufnefs, through which his grace reigns to
eternal life. And hence, in the context here, God, as
a reconciled God in Chrift, is reprefented to us,
(i.) As a giving God; giving to us the word of re-
conciliation, thaft we may give it to you ; and that you
mav take it upon his word, that he is a reconciled
'God.
(2.) He is reprefented alfo as a pardoning God ; not
imputing our trefpafTes to us, but imputing our fin to
Chrift, and his righteoufnefs to us, that he might be fin
for us, and we the righteoufnefs of God in him.
(3.) He is reprefented as a praying God; praying us
to be reconciled to him, becaufe he is reconciled and
well-pleafed in Chrift ; '* As though God did befeech
you by us, we pray you, in Chrift's ftead, be ye recon-
ciled unto God." And,
(4.) He IS reprefented as a God powerfully effecting
this reconciliation, and ready to make us yield Co this
treaty of peace : for, whereas it is faid, verfe 20. '' He
hath committed to us the word of reconciliation ;** in
the margin it is, put in us. He hath put it in us, that
by us he may put it in you,' even in your heart, and
caufe your heart to yibld to the word of reconciliation,
:As all things arc of him^ fo >3cite ^TQ»xi^t!Q!^ t^ft^ that
^
\*
Ser. CXVII. tjhe great Store^boufe opened* ^&t,
he makes finners to believe the gofpel of bis grace, kills
the natural enmity this way, and aftually makes up the
peace. It is he who inclines the hearts of finners to
hearken to the offers of Ghrill, to believe the word of
reconciliation, and fo to be at peace with God, and re-
conciled to him, who, being reconciled to us in Chrift,
gives out all things needful through him. And why is
it that finners get fo little from him, that hath all things
to give out through Chrift, but becaufe we cannot be-
lieve, that he is a reconciled God in Chrift ? We take
him to be no friend, but an en^my ; and therefore can
have no confidence in him ; but, O Sirs, we .might
come good fpeed at his hand this day, if we could be-
lieve him to be a reconciled God in Chrift. Whatever
good caufe he hath to be angry at us, and to give us
nothing ; yet he is well-pleafed in, and hath no caufe
to be angry at Chrift, in whom he hath all good things
to give^ — Thus you fee, why all things^ needful to make
us up this day and for ever, ar,e of God.
IV. The fourth Head propofcd was, To offer forae
Inferences for application. Is it fo. That all things relat-
ing to the new creation in Chrift Jefus are of God? Then,
1. Hence we may fee, the fubltance of the facramental
fupper, which we have here before us, both as to the
matter and Maker of it. The matter of it, is all things.
Chrift, and all good things with him, called, a feaft of
fat things. The Maker and Matter of the feaft is God;
All things are of God^ as a reconciled God in Chrift j
all things that relate to the new creation, the new cove-
nant that ftands faft in Chrift, are of God* Here is the
fum and fubftance of the facramental feaft.
2. Hence fee, that we are equally obliged to the
whole glorious Trinity, for all things that belong to the
new creation in Chrift Jefus ; for, All things are of God:
all things are of God the Father, in the Son, by the
Holy Ghoft. Think not diminutively of the. Father's
love and grace, befides that of the Son of God, our
Saviour; for, the Father fenthim, the Father feitled
him, the Father anointed him with the Holy Gho{l{<«
that great work. CHrift \% l%ie otdu:i^\\.c^ ^i ^5»i^ ^«
262 Tie Fquntain*bead of all Blejings; ofj
our recovery from the pit of fin and mifery. All things
are of God,
3. Hence fee, if all things be of God^ then nothing is
of man. Let all boafUng be excluded; and, " Let him
that glorieth, glory in the Lord:'* for, not only all our
temporal* outward bleflings are of Qod, our life, and
health, and liberty, and comforts; as the very heathens
could fay,
O Meliicte^ Deus nobis bjzc otia fecit ;
hut alfo all our fpiritual bleffings are of God, fo as the
Chriitian fli^^-uld fay, My new life is of God, my righte-
oufnefs is of God, my ftrength is of God, my faith
and hope is of God. Let Arminian dodlrine be doom-
ed and difclainied by all that would have God glorified,
and their fouls faved. Let the dcdtrine of man's free-
will and natural powers fall before the ark of Gcd, the
doftrine of God's free grace, and of his divine power;
fur, '^// things are of God. Let none aflume a deity
to themfelves, as if they were gods; but ccme down and
ly in theduil: *' Let tbfe haughtinefsof man be brought
down, and the loftinefs of man laid low, that the Lord
■ alone may be exalted,'* Ifa. xlvii. i. O that he would
ftain the pride of man !
4. Hence fee a (Irong motive to the ufe of n^eans.
Indeed, the language of proud nature, upon hearing that
All things are of Gody is. Then we may ramble at our
pleafure, and need ufe no means, for God mud do all:
but, though all i3 of him, in point of power; yet there
is iomething incumbent upon us, in point of means ;
and the language of fcripture bears this as the greateft
encouragement to ufe the means, that the bleffing of
them depends on God. This you fee in outward af-
fairs of life. What encouragement hath the labouring
man to plow and fow the ground ? Why, God hath
promifed feed-time and haryeft, and he ufually gives it;
and, if man had not that encours^gement, he needed
not put to his hand : fo, in fpirituals, we are called
to \fTJrk out the work of our falvation with fear and trem-
bling. Why? vvhat encouragement have we, fince no-
thing is of us? The encoura^tmtxvlCoUows^ ** It is Gtod
Ser. CXVII. the great Storeboufe opened* a6j
that workcth in you, both to will and to do, of his good
pleafure," PhiL ii. 13. And, indeed, if the willing
power and the doing power were not of God, you could
have no heart or hope in the ufe of the means : but»
becaafe it is of hira, therefore up and be doing. Thus, ^
the witnefling work for Reformation at this.day, it muft
be of God ; fyr, it is he that buildeth the temple, and
fhail bear the glory: therefore we Ihould put to our hand
and build with hope. Thus, if believing work and com-
municating work were not of Gud, we. would have no
ground of hope this day : but, that All things are of God^
is the greatell encouragement. As the w^rk is of God,
we are to Hand flill and fee the falvation of G(id, as was
i'aid to Ifrael at the Red-fea : and therefore, in point of
means, we are to fpeak to ourfelves, and to the people,
that they go forward. Though there were a Red-fea in
the way, and infuperable di/Bculties to furmount, let us
go forward and fee the work of God, the falvation of
God in Ghrilt Jefus.
5. Hence fee an evidence of faith, by which we may-
try and examine ourfelves, before we go to the Lord's
table. One fure mark may be as probative and eviden*
tial as twenty. Try then if your faith be founded uponi.
the faving knowledge of this, that All things are of God^
D > you know, that all things relating to the new cove-
nant, and the new creation, are of God I This is fuch
a point of faving knowledge, that it is obfervedl inChrift's
prayer to the Father, as a high attainment and a fpecial
charaSer or his people ; John xvii. 7. " Now, they have
known, that all things whatfoever thou haft given me,
are of thee :" q. d. They are otherwiTe taught than the
blafphemous Jews, who thought of my perfon, that I
was but a man, the carpenter's fon; and, of my miracul-
ous works, that they were of the devil, as if 1 had been
in compaft with him : but, *' They have known, that all
things whatfoever thou haft given me are of thee:'^ that
they are neither of men nor of devils, but of God. '
Now, examine if ever you have got this view, name-
ly, the knowledge and faith of this, that Ghrift is vVhoU
ly the Chrill of God ; that his commiffion and authori-
ty is of (?cd, he being fent of tb^ ¥a\X\w \ Nici^x. ^;^\\^
R 4 ^^-^^
264 yitf Fountain-bead of all Blcjftngs ; or^
offices and powers are of God : that all the gifts of the
Spirit, all his graces and comforts, which God gave
him without meafure, were all from God, contrived by
his wifdom, appointed by his will, and defigned by his
grace, for his own glory, in our falvation.
What gives you fatisfaftion in believing sjnd relying
upon Ghrifl: ? Is it that fure and good bottom, that all
that Chrift is and hath, is of God ; that all that he
hath faid, is of Gcd ; that all that he hath done, is of
God ; that all that he is doing-, is of God ; that all that
he will do, is of God ; that his whole mediation, and all
his mediatorial aftings are of God ; and that therefore
you may well venture your foul and falvation upon him?
Hath this given confidence to your faith of juftification,
through his righteoufnefs, becaufe it is the righteoufnefs
of God ; and to your faith oi fan£tifipation, through his
grace, becaufe it is the grace of God ; and to your faith
of wafhing in his blood, becaufe it .j the blood of God?
This is true faith indeed, built upon the foundation
* of God^s laying in Zion,
Do you know and believe, that all things whatfoever
the Father gave to Chrill, are of God dill ; that not
. only they were of God's giving, but are ftill the things
of God ? This is what the Spirit fliows, when he comes
to glorify Chrift ; " He fliall glorify me ; for he fhall
deceive of mine, and lliall fliew it unto you. All things
that the Father hath, are mine: therefore faid I, that he
Ihall take of mine, and fliall Ihew it unto you,'* John xvi.
14, 15. All things that the Father hath are his, and
all fpiritual bleffings are given by the Father to the Son
for us, and the Son intrufts the Spirit to convey them to
us, and fo to glorify Chrift, by ftiewing that all his things
are of the Father. And, as it is remarkable here how
Chrift gives his Father the glory of all things that arc
given him, declaring that they are of God $ fo, the true
and faving knowledge of Chrift leads the foul natively
to God, and to give God the glory of all things that
Chrift hath. And, indeed, the knowledge of Chrift
would not fave us, if it did not lead us to the know-
ledge of God himfelf : therefore, fays Chrift, as Media-
tor, '*J am the way^'* not Omt t\i^\^'^oTO9iXi^Qtaet.h to the
Ser.GXVII. the grent Siore-boufe opened. %6i
Father but by me.'* You muft not terminate the know-
ledge of Ghrift, in Chrift himfelf,but ufe it as a medium
and way to bring you to the Father ; for, " By him we
believe in God, who raifed him from the dead, and gave
him glory, that our faith and hope might be in God,'*
I Pet. i. 21. ; for, Alt things are of God. And hence
the faith of Chrift, which is beyond all miftake and de-
lufion, is fuch a faith of Chrift as teripinates in God, in
the enjoyment of God, in the love of God, the fear of
God, the worftiip and fervice of God, the honour and
glory of God in Chrift. Thus by your faith of this
dodlrine,
6. Hence fee an open door of faith and hope to finners
and faints. 1 am come to tell you this day, that as all
things you have already, as creatures, arc of God, as a
creating God ; your life is of God, your breath is of
God, your being is of God, in whom you live, and movc^
and have your being : fo all things you want and need
to have, as new creatures, are of God, as a redeeming
God, a promifing and giving God^ in Chrift Jcfus,
God hath fet up a ladder between heaven and earth, be-
tween him and us. Chrift, the God-man, is the true
Jacob's ladder, by which we may afcend up to God.
By the gofpel of God, this ladder is difcovered to you :
and now this day, God is ftiewing himfelf at the top of
the ladder, proclaiming that all things are of him, and
faying, Bcbold^ I make all things ne^iv.
Here is an open door of faiih ajid hope to ybu, man,
woman, who are deftitute of all things, and by nature
curfed in the want of all things, becaufe of your want
of God, of whom all things are. Here you may fee
not only the foundation of all the good things you need
and want, that are of God; but alfo the channel through
which, and the reafon why you may hope and expeA to
have them; becaufe all things are of him, as a reconcil-
ed God in Chrift. If you look upon God as an enemy,
you will cxpc£l no good thing from him : and^ indeed,
the firft look that a finner brought to Chrift, gets of God,
is of God in the law, as a fin-revenging God. And, a$
you are a finner and tranfgreffbr of God's law^^ '^^'^
are doomed to death atid \vtaX\v> ^xid.\i'^N^ xw^^\^^^-^
266 The Fountain-^ead of al^BieJ/ings ; vr^
look for from G';d, but dellrufilion and damnation.
But, if you fee this, and be crying out, ** What Ihall I
do to be faved,'^ who am fuch a vile and guilty finner
beyond all finners ? Then view him in the gofpel glafs,
upon the top of the ladder of mercy, on a throne of
grace, as reconciled by Jefus Chrift to y6u. You, by
your fin, have prov( ked him; but Chrift, by his
righteoufnefs, hath reonciled him to you; and the
word of reconciliation is committed unto us, and we mufl;
execute our commiflion, by preaching the gofpel to every
creature, and proclaiming him to be a reconciled God ia
Chrift to you, O finner: and, O Sirs, if this moment you
could believe that (Jod is in Chrift, reconciling the
world to himfelf, and reconciling you to himfelf, you
would no longer d abt, that he is ready to give you all
things that you -vant. Life and pardon, grace and glo-
ry, and all good things are of God, and ready to be gi*
ven to you upon the price paid for them by the Son of
God. You cannot think, perhaps, that there is any
thing to be expefted from God for fuch a finner as you
are: but think again, whether any thing, yea, all things
good and great, may be expected from God, becaufe
of fuch a righteoufnefs as Chrift's is, and becaufe of
fuch a Beloved as Chrift is, and fuch a love as the Father
bears to him: for all things relating to the new creation,
and the new covenant in Chrift Jefus, are exhibited to
you, in the gofpel, only in him.
Here then is good news and glad tidings to all people
that hear this gofpel, that all things, relating to the new
heaven and the new earth, are of God.-r-Good news to
the hardened, unconvinced finner; convidlion is of God,
who promifeth to fend his Spirit to convince the world of
fin. — Good news to you that are not yet regenerated ;
regeneration is of God, who, of his own will begets us,
by the word of truth. O Sirs, caft yourfelves down at
the footftool of fovereign grace, reigning thro* the righte-
oufnefs pf Chrift to eternal life. — Here is good news to
you, guilty finner ; juftification is of God in Chrift :
He is the God that juftifies the ungodly, and hath fet
forth Chrift to be the propitiation thro' faith in his blood.
^^Here is good new§ to the pWvxitd &vtk.cr\ purification
Ser. CXVII. the great Sfore^boufe opened. 267
and fandiificauon is of God in Chrift: " The God of peace
can fandtiiy you wholly. 1 am the Lord that fanftifieth
you." — Good nevvs to miferable wretched finners; re-
demption is of God in Chrift, who of God is made to you
wifdom, righteoufnefs, fandlincation, and redemption.—^
Good news to the weak and impotent foul, that can do
nothing: for power and ability is of God in Chrift, who
fays, '^ tie giveth power to the faint, and to him that hath
no might he increafeth ftrength." — Good news to the
weary and relUefs; foul- reft is of God in Chrift, who fays,
*^ Come to me all ye that labour and are lieavy laden,
and I will give you reft." — Good news to the unbeliev-
ing foul, plagued with an evil heart of unbelief, that faith
is of God ; ic is the gift of God in Chrift, who is the au-
thor and finiflier of it. — Good nevvs to the impenitent and
hard-hearted finner, that fees the ftony heart will not
break; the «eAV heart, and the heart of flefh is cf God;
the penitent heart is of God, who exalted Chrift to be a
Prince and a Saviour, to give repentanpe to Ifrael, and
remiffion of fins. — Here is good news to the foul difeafed
and over-run with all fpiritual maladies; health and heal-
ing is of God in Chrift, whofe name is Jehovah-rophi,
*' I am the Lord that healeth thee. "^— Good news to the
black deformed foul, all blackened, as it were, with the
fmoke of hell; beauty is of God, who fays, ** Though ye
have lien among the pots, ye fliall be as the wings of a
dove, covered over with filver, ^nd her feathers with yel-
low g^)ld." — Good news are here to th^ tempted foul,
tofTed with the horrid fuggeftions of Satan ; the way to
. efcape is of God in Chrift, the God of peace that fliall
bruife Satan under your feet.-f-Good news to the har-
rafled, diftreffed, and opprefled foul, fighing under fonie
heavy burden; relief is of God, who is a refuge for the
opprefled, a refuge in time of trouble: your time of need
is his time of pity, who is the burden-bearer ; " Cafl. thy
burden on the Lord, and he will fuftain thee.'*
Let the difconfolate conceive hope in him; for confo--
lation is of God ; he is the God of all confolaticn. — Let
the poor and needy conceive hope ; for your fufficiency is
of God ; your fupply is of God. — Let the naked and
ftarvingfoul conceive hope; for food ^xv^ \'e^\v2v.^\vVvi^ ^
268 The Fountain-bead of all Blejfngs ; or^
God, who feeds the ravens, and clothes the lilies, and
how much more will he feed and clothe you, O ye of little
faith ! As all things are of him, lo the bread of life
and thie garment of falvation alfo. — O let the bound and
fettered foul have hope in him ; for, liberty is of God ;
** The Lord loofeth the prifoners;" and God hath anoin-
ted Ghrift with the Spirit, to proclaim liberty to the cap-
tives.— Let the bewildered foul here, that hath loft its
way in this dark and cloudy time, conceive hope in him;
for light and leading is of God, who hath promifed to
lead the blind in a way they knpw not, and in paths
which they have not trode.
May not the barren and fruitlefs fouls conceive hope
here? Fruitfulnefs is of God, who hath faid, *« Indead
of the thorn, ftiall come up the fir-tree; and inftead of the
brier, fhall come up the myrtle- tree; and it fliall be to the
Lord for a name, for an everlalting fign that fliall not be
cut ojBT.'* — May not the withered foul conceive hope here?
For a bleffed watering is of God, who fays, he will pour
waters on the thirfly, and floods upon the dry ground.—
O! let the backfliding and backfalling foul conceive hope
here; for recovery and reftoration is of God, who fays,
" I will heal their backflidings. I have feen his ways,
tod will heal him, and reftore comforts to him and his
mourners.'^ O! let even the gracelefs fouls, that have
any fenfe of their gracelefs ilate, fee a door of hope here;
for grace is of God, who is the God of all grace, — Let
dead finners, dead fouls, dead hearts here, in the name
of the living God, rife and hear the good news, that life
is of God, who is the God that quickens the dead, and
calls the things that are not, as though they were. All
things are of God.
But, perhaps, fome may fay, What ground have I to
6xpe£t thefe things ? Though they be of God, yet per-
haps not for me. Why, becaufe he is a reconciled God
in Ghrift. But what ground have I to think that he is
reconciled to me? If the word of reconciliation be fent
to you, upon that ground you may believe that he is
t'eConciled to you. Now, he hath committed to us the
word of reconciliation, and charged us to preach the gof-
pel of reconciliation to c^ety cttTvXvitt^ vvk <ix^ry foul a-
Ser. CXVII- the great Store-bsufe Opened. 269
mong you : and he that hath obliged us to proclaim to
you how he is reconciled in Cl)riil, and hath all things
to give in and through him, he obliges you to believe,
that he is reconciled to you. He commands you to
believe in the name of his Son Chrift. This is his cora-
jnandment, that through him you believe him to be a
reconciled God to you; and if he were not fo, he would
XI ot fend this word of reconciliation to you, and pray
you to be reconciled to him, who is reconciled to you.
It is to you, finners, to you rebels, that this word of
reconciliation comes ; and therefore, you may be quite
fure, that as All things are of Cody as a reconciled God
in Chrift : fo the good news are to you. He hath all
things ready for you that you need. <
Quest. But how can this be, feeing he hath not a fe-
cret purpofe of reconciliation to all, and therefore, per-
haps, not to j^E?
Answ. Oh ! what a malicious devil is tempting thy
unbelieving heart to look to what Qod defigns, before
you look to what he declares ; to look to bis purpofe,
before you look to his promife ! How can you fee hi$
purpofe, but in the glafs of his promife ? How can you
know his heart, but by his word ? But in the glaf$ of
his promife you may fee his purpofe of grace to you;
for, *' The promife is to you :" ?ind in his word of re-
conciliation you may fee his reconciled heart toward yoyf
for, '' To you is the word of falvation fent:*' to you is
tjie word of reconciliation fent. And if thou, man, wo-
man, canft believe that this kind word is to thee, and
thee in particular; then thou Ihalt fe^ that this kia4
heart is towards thee, an^ thee particularly.
Quest. But is not God appearing at this day, as ax)i
an^ry God ? How (hall we conceive him to be recpn^
ciled, aud believe his word of reconciliation, when we
are compared with fa litany tqkeAS of his aiig^r and in-
dignation ?
Answ. God is, out ql Chrift, reconciled to none of
Adam's race: but God is i» Chrift recopcijing the worjd
to himfelf. Out of Chrift his ang«r will burn to the
loweft hell. And why is he ^ppeariog in an@^r at tk^
day; but becjawfe ^ea will HQt ^tjLVWt. ^^x.V^\s. T't^Wi-
IJO The Fountain-'bead of all BleJ/ings ; pr,
ciled in Chrifl ? He is angry at your unbelief, and the
unbelief of the generation, who, through an evil heart
of unbelief, depart from the living God, and from his
truths and caufe : therefore, his anger burns againll it,
becaufe they rejedl the word of reconciliation: but as, in
Chrift, he fays, " Fury is not in me ;" fo the only way
fif efcaping his wrath is, to conceive right and kindly
thoughts of God, as a God in Chrift ; believing in Je-
fus, and beholding with wonder, that he is a kind God
to him and us, giving all things to us ; for. All tbings
are of bim. Nothing difpleafes God fo much, as that
we will not believe his kindnefs manifefted in his word
to us, but by unbelief, make him a liar, and fo.ourfelves
blafphemers of him.
Well then. Sirs, before you adventure to come to a
communion-table, let me exhort you to come to the Chrill
of God: for, as Ail tblngs^ are of God; {o^ in the name
of this great and glorious God, I come to offer you the
bed of all things that are of God : and, I hope, you
fhall not think the worfe of him that he is the Chrifl of
God, and the beft thing that God hath to give you : nay,
fliall it not recommend him to your heart, that as, in
his perfon, he is the Son of God ; fo, in his office, he is
the Sent of God, and that his righteoufnefs is the righte-
oufnefs of God; that his blood is the blood of God ; that
his wifdom is the wifdom of God; and his power is the
power of God; and that all things he hath are the things
of God; and that he is made of God all things that you
wa^t for time and eternity, even wifdom, righteoufnefs,
fanftification, and redemption? If Chrill, and all things
that he hath, as our Redeemer, were not of God, he
could. not be profitable to us for bringing us to God ;
we could not fee God in him, we could not meet with
God in him, we could not have c<^)mmunion with God
in hirti : but'he, being wh^dly of G od, when we come
to him, we come to Gr)d in him. O Sirs, by receiving
him, the profit is infinitely great; you' receive God
himfelf, the eternal God : and, by rejecting him, the
peril is infinitely great ; you rejefl the eternal God.
B/ coming, to Jefus, and receiving him, you fliall have
all that God hath to give •, ?o^ God Vv^vVv ^vj'wvVvvkv ^11
Ser. CXVIL the great Storc-houji opened^ ifx
that he hath. As Abraham's fervant faid, in courting
a wife for Ifaac, '' My mafter hath a fon, and unto him
hath he given all that he hath," Gen. xxiv. 36.; fo may
not we, as fervants of God, court a bride for our Mafter,
by telling you, that he is his only begotten Son, and to
him hath he given all that he hath? For, "The Father
loveth the Son, and hath given all things into his hand;"
even all things that can make you happy in life and death,
and through eternity, O ! will you go with this man,
this God-man ? Is there no heart here faying, It is a
bargain ? None to fay. Content, we will go ? All
things are ready, in Chrift's hand, to be given -you.
Pardon and grace, and '* All things are ready, come to
the marriage." The marriage -fupper is alfo ready
for you, if the marriage-cohfent be given.
God cannot but make you welcome to come to Chrift,
and to give him your heart, to whom he hath given his
all. O then come, not only for your own falvation^s
fake, but alfo for the fake of God*s glory. The dif-
honours you have done to God by your fin are not fo
great, as the honour you put upon God by coming to
Chrift, believing that all things whatfoever the Father
hath given him are of God.
In fhort, my dear friends, I cannot ufe a ftronger
argument, to excite you to come to Jefus by faith, than
this, which yet you may reckon a ftrange argument,
namely, that as All things are ofGod^ fo all things relat-
ing to faith, and coming to Jefus, are of God. The
objeft of faith is of God ; Jefus Chrift is the Chr}ft of
God. The grace of faith, and the aft of faith is of God;
for, " Faith is the gift of God." The call to faith and
believing is of God; for, *• This is his commandment, that
y^ believe in his Son Jefus Chrift." • The w/7/ to believe
is of God, who worketh in us both to will and to do of his
good pleafure; and who fays,** Thy people fliall be willing
in the day of thy power." And, indeed, you can have no
encouragement to believe, if this believing were not of
God; nor would there be any faith here to-day, if it
were not of God, the giver and the worker of it by his
Spirit; ** This is the work of God, that ye <!^»\iJA^^i^\^Ni^
on hira whom he hath fent '* \o\vti\v '^Sf^ ^^wTL-axccc^-^
2JZ Tie Fountain-bead of all Bie^ngs J or^
magnify their own works, even when they are moft
ierious about eternal happinefs, faying, ** What Ihall
we do that we may inherit eternal life ?" But, O Sirs,
will none here be content that God magnify his work,
and be content to inherit eternal life by his work ?
Now, this -is the work of God, that ye believe on Chrift.
It is the work of God, both as it is of his approbation,
and as it is of his operation.
The work that Chrift had to db for us. Sirs, was the
Father's work : and was it the worfe or th^ better that
his work was the work of God ? Of God's approbation,
and of God's operation, who fays, ** Behold my fervant,
whom I uphold," in that fervice ? And would it ever
have been done by him, if it had not been the work of
God ? Even fo, '* This is the work of God, that you
believe :" is it the worfe for you, that it is wholly the
work of God ? Would there be any hope that ever it
ihould be dpne, if it were not fo ?
. O then, poor finner, that haft nothing about thee
but fin, and guilt, and deadnefs, and diforder, let all
thy objedlions againft believing in Jefus be hufhed to
filence in the view of this truth, that, as All things are
ofGody fo faith and believing itfelf is the work of God.
You cannot believe, fay you, for you have no power,
no will, no grace, no fufficiency of yourfelf. True ;
but then are you content that God have the glory of this
great name of his, that all things are of him, and that
your whole falvation, from the beginning to the end,
be of him, and that the pride of nature be dafhed down
for ever in the cordial acknowledgement that nothing
is of you, and that the God of power and gr^ce be ex-
alted for ever in the cordial acknowledgement that all
things are of him ? Then, a way is paved for your
believing in Jems, and working this work of God, in
imitation of Chrift, who was content to run his errand
at his Father's expences, and do his great work on God's
charges ; willing it ihonld be reckoned nothing elfe,
but his Father's work; yea, that it iliould be wholly
the work of God. Upon this condition and confidera-
tion, he joyfully fet about it, and effe^ually went
through with it : evcu Co, \iw^ \s x\v^ ^oxV^^C Qod^ that
Ser. CXVIL tl?e great Siorcboufe oficnedm ij^a
ye believe in him vvho;ii he hath fent. Are you content,
however weak and impotent you are, to fet about this
work at God's charges, and that it be the work of God
in you ? Are you joyfully content to believe on the
Son of God, upon this condition and confideration, that
the work is of God, and that the power is of God, and
that the will is of God, and that all things relating to
this work are of God ?
All things relating to the new creation in Chrift are
of God. This believing is the work of God, as it is a
part of the new creation, which you -can no more effec-
tuate of yourfelf, than you can create a world : but,
though it be not of you, yet you may fall in with it
hopefully and joyfully, becaufe it is of God.
. Upon no other terms was Chrift called to, or fell in
with redeeming-work, than you are called this moment
to full in with believing-work. lie fell in with it ypon
ihefe terras, that all things relating to that redemption-
work, and all his redeeming power, Ihould be of God :
even fo, is there any foul here determined to fall in
with this work o^ believing on tl^e Son of God, upon
thefe terms, that all things relating to this believing-
work, and all your believing powers be of God ? Then,
I hope, believing power is at liand* Are you content
this moment to open your heart and arms to embrace
the Son of God upon thefe terms, that the heart-open-
ing power be of God ? Why, upon thefe terms only
this work of God can be done, and fhall be done :
therefore, in the name of the great God, of whom are
all things, and of whom is this power to believe and em-
brace Chrift, I call you, this moment, to ftretch out
the withered hand, the withered heart, and all your
withered arms to embrace the Son of God ;. for you
have no more to do in this matter, but to know and
believe that the work is of God, that the day of power
is of God, that the word of power is of God, the Spirit
cf power is of God, that the heart-quickening power
is of God ; and to be content, this moment, that all
things relating tP this, new preation-work be of Go4,
and that God get the glory of this name upon you, in
creating you m Q^iil Icliis for hiraM?^ ^\A tasj^xtv^^^
Vol. V7L' ^ " tS ' ^v^^
274 ^^^ Tountain-bead of all Blefftngs ; or^
things new. Why then, it is to be hoped, the good
work is begun, if you are glad to be put down, to be
nothing, and that God in Chrift be fet up to be all in
all, and glad to own that, in the whole of this work,
from the beginning'to the end, nothing is of you, but
4^11 things are of God,
The End of the Sermon*
()()0()()()()()0()()()()()()()()()()()()()()()()()()()()(X)()()()()
A Difconrfe at the Service of the Firft Table.
^^rOW, as all things relating to the new creation
-^^ are of God; fo,. here you have an ocular demon-
llration of it : for, all the good and great things of the
new G ?venant are here reprefentcd as in a glafs, and
we may fee tliem all to be of God. Chrift, who is here
re'prefeiited» is the gift of God : his love that is here
Comtiiem rated, is the love of God : this table is the
Lord's table, the table of God: the provifion laid upon
it, is God's provifion ; and he that hath provided fo far
outwardly the figns rcprefenting, will, we hope, pro-
vide inwardly the fpiritual bleffings reprefented: ** Here
is the fire and the wood, but where is the lamb for the
burnt offering ?'' Why, the facrificing knife of juftice
was, by the law, to be put to your own throat, O fin-
ner: but, behold, God will provide himfelf another fort
of a Lamb for a burnt^offering. The name, the old
name "f our G( d, is his new name to this day, Jehovah-
jiREH, '^ In the mount of the Lord it Ihall be feen ; the
Lord will provide."
In the fame night in Kvhicb our Lord fvas betrayed^'^z.
. liehold, my friends, as all things are of God ; fo this
, bread is the bread of God that came down from heaven;
look to it through this element: it is the bread of God's
giving^ who fo loved the world, that he gave his onlylx-
mtitn Son. It i3 bread gi OQd*^>sttTi!iivi*^ud hruifing;
S£iu CXVlI. the great Siore-houfe opened. ZJg
** It picafed the Lord to bruife him.'* It is bread of God^a
fending; '' To you is the word of this falvatipti fent ;*•
to y.yu is this bread of life fentr'to you, finner, it is fent
in the word; to you, believer, it is fcnt in the facra*
nient a new: '' H-^ that eatcth this bread Ihall live for
ever."
After /upper be took the cup^ &v* / am the true vinei
fays Ghrill. Indeed, he is 'a bleeding vine; his blood 13
fqaeczed into that cuj): and as all things here are of
God, f) this blood is the blood »f Gad; and all things
that relate to our fulvation vent through this blogd, be-
ing all the bleffings and purchafe of this blood. Grace
reigns through this righteoufnefs of Jefus to eternal life.
Grace does not ceafe to be the graje of God, becaufe
it reigns and runs through the righteoufnefs of Chriil^
for this righteoufnefs is of God. The bleffings of the
covenant do not ceafe to^be the bleffings of God, becaufe
they vent through the blood of Ghrift ; for this blood is
alfo the blood of God.
And now, v\ hat bleffings do you need or defire?—
Want you any facramental grace ? Want you grace to
believe, grace to love, grace to repent, grace to com*
niunicate worthily ? All is of God. Do iiot think to
cxtraft them out of your own heart, as if they were of
you ; but lock up to God in Ghrift for them ; for all
things are of him; — Are you dellitute of itrength and
furniture for any work or warfare? All things relating
to this are of God in Ghrift: therefore you may fay, *Vl
will go in the ftrength of the Lord, making, mention af
his righteoufnefs, even of his only." — Are you deftitute '
of light, life, liberty, comfort, peace, or pardon ? Why,
now you are at the fountain-head, whence you may draw
fupply : All things are of God. ^
But, fay you, though all things be of God, wbat
relief does that yield to me, while I find myfelf deftitute
of all thefe good things, and kept empty-handed? Why,
is it njt good that all things that are of God are put in
Chrift's hand, and that your fttJck lies furer there than
if it w^re in your own hand ? You know» believer,
that you cannot keep it : what you get this moment,
you are ready to lofe it the very ne^x. mvciK^w ^^^
iyC Tie FoUntain-head of all Blejfings s or^
are ycu not obliged to God, who puts y( ur all in a hand
that can keep that which is committed to him ?
What though you iliould be kept empty all this day ?
Can you not truft him with your ftock all this day ? Is
it not as well in his hand as in yours ? Whenever any
comfortable fupply is given to you, you are apt to abulc
it, and difiionour him, by trufting to the grace that he
puts in your hand, more than to the grace that is in his
hand ; whereas you are called to be ftrong in the grace
that is in Chrift Jefus, and not in the grace that is in
you : and, left you thus abufe it, and diflionour Kim,
he keeps you, as it were, at fliort allowance, and that
too very fcrimp. But, O Sirs, be content, that, as
Ml things are of God, fo all the things of God are in
Chrift your glorious head : and, if you can be glad of
this, it fhall not be long ere you get what is needful
from him, as well as have all your treafure always in
him.
Now, if Chrift and all things be of God, then let
nothing vex and torment you, poor believing foul. — Let
it nu vex you, that you find a want of all things in
you; but let it eafe and pleafe your mind, that all things
are of G'id in Chrift. —Let it not trouble you, that you
cannot communicate as you ought to do ; but let it af-
ford relief to 5'our heart, that communicating grace is
of God. — Let it not grieve you, that you want a frame,
fuch as you would have ; let it fatisfy and pleafe you*
that a c->mmunion frame is of God, ami you muft: truft
\iv\\ witli that, to give it when he pleafes. — ^Let it not
afflitl you, that you have prayers and bills lying before
the throne, and never yet anfwered : O let not your
heart be troubled with this ; let it fuffice, that the an-
fwerino^ of them all is of God, as a prayer-hearing God
in Chrift ; as a reconciled God in him, who will take
Ills own time and way to anfwer them. — Let it not dif-
quiet you, believer, that there are fome promifes you
were to hope upon, never yet accomplifhed : let it fuf-
fice you, and quite eafe your mind, that they are all
Yea and Amen in Chrift Jefus, and that the fulfilling;
them is of God, a proniifing Qod in Chrift, who, in
due time, will do as Vve ViaxVii^\&«--!Ai^t^i&^ you
Se r. CXVII. iJke great ^tore^ioufc ppenjedn , a«
uneafy, that you are guilty, guilty beyond all. You
Riay be gvieved indeed for the affronts you have done
to your Lord ; but be not vexed. fo as to think there is
no hope. I think, Chrill is now faying to the foul, op-
preffed with the fenle of guilt, '^ Let it not vex and tor-
ment you, that you have been fo unkind to me ; 1 cam
put up with a thoufand affronts you have done mc. My
foul was once vexed, and exceedingly troubled, even
unto death, with your fins and guilt, and you need not
be grieved to death with them again ; only acknowledge
your -iniquities, and believe, that as all things, foremif-
iion of fin and pard&n is of God, as a reconciled God wi
my blood." — Again, let it not vex and trouble your
heart, that your lufts and corruptions are fo ftrong an4
mallerly, that you have been fo many hundred times
conquered and captivated by them : but let it give eafe
to your mind, and pleafure to your foul, that fin-con*
quering grace is of God, that fin-fubduing grace is of
God, as a reconciled God in Ghrift, who hath faid,
*' Sin Ihall not h^^ve dominion over you.*' — L^t it noji
perplex you, that you have fo many running fores, brokeipi
bunes, and deadly like difcafcs about you : l.et it quit^t
your mind, and eafe your foul that healing is of God,
-who fays, '' I am the Lord that hjealeth thee.'* O! wijjl
^rou fing with the pfalmill, Pfal. ciii. 3. " Blefs the Lord,
^O my foul, who healeth all thy difeafcs?'* He faith not,
who hath healed them all, as if there were no more heai-
ing needful; nay, that will never b/5 the fong in eartlj^ .
but in heaven: but the fong of faith here, by the way, is
of God in Chrill as a healer. I find the malady remain-
ing, faith the foul; but I fee the remedy, and that healing
is of Gcd in Ghrift: arid let it give me prefent eafe, th^t
there is a Healer, a Saviour here. Fellowfhip with God
in Ghrift above, is betwixt him and fii^ints thai are per*
fedly whole; but all .the fellowfliip. here. is between the
Saviour and the finner, the Pbyfician and the difeafed.
^--•X^et it not difquiet yoi^, that many burdens feem to be
laid upon your back, burden upon burden, preffure
upon preffure; the L'ord knows what your burdens are:
but let it give real eafe to your foul, that God hath pro.
Abided a burden-bearer, Mat, %u>T.>^%- "^"^ fe^^Jcivc^sg.^
J 7 8 The Fountain-bead of alt BleJUngs ; ofi
faith Chrift, are delivered to me of my Father," even that
of burdfti -bearing amongft the rell; therefore, ** Come to
me, all ye that labour, and are heavy laden, and I will
give you rell" to your fouls; " Caft thy burden on the
I^)rd, and he will fuflain thee/' — Let it not vex you,
that you have fome difficult work and intricate aflair up*
on your hand, and you know not how to manage in it :
-let it content your heart, that flrength, and ccunfel, and
diredion is of God, who leads the blind in a way they
know not. — Let it not trouble you, that you have no
ftrength and lufBciency for anything; let it eafe and
pleafe you, that his grace is to be fufficient for you, and
his ftrength to b^ pcrfe£led in ycur weaknefs, and that
your fufficiency is of God. — Let it not vex or torment you
that you are llraitened even as to your outward circum-
jlances in the World, and that you have much ado to get
food and raiment: let it give eafe and" comfort to you,
that as All things are of God; fo the ordering of your lot
\xi the world is of him, and that your provifion is of him,
who clothes the lilies, and feeds the ravens, and who
, hath faid, *' Bread Jhall be given you, and 'your water
jfhall be fure." O truft in and rely upon hira: he that
•iiath given you Chrift, the beft bargain in the world, will
^e not give, together with him, all things, which are but
like paper, aqd pack-thread, into the bargain ? Without
doubt he will. — Again, let it not vex and grieve you that
you have, perhaps, come under many v/orldly loffes, and
Ihat, at fuch a time, you loft a pleafant child, or fuch
and fuch a near and dear relation: for, as this was of
God, the Orderer and Over ruler of all things; fo he
can make up your lofs, and fhew himfclf better than all
things to you, and that it was expedient, that fuch an
earthly comfort fliould be taken away frtm you, that
perhaps, had much more of your heart than Chrift. It
was expedient for us that Chrift himfelf ihould go away,
otherwife the Comforter had not come; and much more
may not tlie Lord fee it expedient, that fuch an earthly
comfort fliould- be taken away, that there might be
room for a better comforter.- — Let it not troui)le Jrou,
that all things feem to be again ft you, as Jacob once faid
u'Aci} ht thought Jofeph wa^V)'^^ ?lw^ ^^^x^d tivat Ben-
Ser. CXVIL tb€ great Store-boufe opened. 279
jaiiiin alio was like to be loft, '^ All thei'e tiiin^vs are againft
me.'* if he had waited a while, he would have heard
again, that all thefe things were f ^r him : and you know,
when he heard again of Jofeph, *' It is enough, fays
jhe, Jofeph is yet alive." So you arc, perhaps, faying.
All things are againft me ; many minifters are againft
nie ; grjod men and bad men join together againft me ;
prefl)yteries, fynods, and afieniblies are againft me ;
all the kirk-judicatories of the eftabliflied church of
Scotland are -againft me, and again il the way that I am
taking, and the caufe that I am efpoufing: the laft Af-
fembly hath fliewed this, wiili a witnefs, by depofing all
the minifters here *, and condemning the whole refor»
Illation caufe that }''ou are appearing for ; and inferior
judicatories, fmce that time, have homologate find ap*
proven of their deed : all thefe things are againft nie.
Why, Jofeph, I think is gone ; Jefus, by his Spirit^
is withdrawn and away : and, I fear, the little Berija-
n^ins will be taken away alfo; that the little remnant^
that is referved, will be taken away with a flood of op-
pofition and perfeciftion by church and ftate. What
may fall out, the Lord knows j the afpedt ^f affair? ia
awful indeed : but be not vexed or troubled, believer';,
let it eafe your heart and mind, that all things are of
Gody who, as tlie God of providence, over-rules all e-
vents: let it fulKce you, that Jofeph is yet alive, and 13
governor over all the land of Egypt; that Jefus 13 alive,
and is the Governor among the nations, and the govern-
ment of Zi m is laid upon his flioulders. It is enougU
to faith that Jefus.is alive, and that the Father hath given
all things into his hand, even all power in heaven and ia
earth. — In a word, let it not vex you, that, for the pre^
fent, your foul is dead and lifelefs : let it content you,
that, as the living God, and the living Jefus, are ftill
remaining, fo life and quickening is of God : life and
* A (hort account of the occafion, g.oupi and prngrefs of ihe pro-
fecution, raifed and carried on by the churcli-judicalorics, againft the
ftcediig brethren, was formerly narrated. Vol. V. p. 298. 389, 390.
This- year the affembly finifticd the proccfs, by palling the fcnlcnce of
Depofition upon all the eight brctlircn.
s ^
2%^ TBe fountiiin'behdbfattSleprigs^ &c*
livelinefs will come in due time, if you can believe that
God is the God that quickens the dead; and that Cbrift
is the refurreflion and the life.
t)o you believe, that All things are of God^ as a recon*
ciled God in Chrill ? Then put in a bill now for all
things you need. If there be many things that you have
to fay^, and many things that you have to feek, that I
have not mentioned, and cannot mention ; yet furely
they are all wrapt up in this bundle, All things are of
God : put in a bill, therefore, for any thing you want
for yo\4rfelf or others ; a biTI for your gracelefs friends
and relations, that are but Gallios, caring for none of
thefe things ; a bill for God's ancient people the Jews,
and for the biinded nations, and the poor negroes, and
in behalf of the inftruments that God is employing to
bring gofpel-light among them ; a bill for your children,
that God may bfe your God, and the God of your feed ;
a bill for poor Scotland, that God would yet return and
dwell amongft us glorioufly ; a bill for yoiir feveral con-
gregations atid families, whofe circupflances you know:
Jill things are of God; and therefore acknowledge him
in all thmgs. The more bills>, the better ; the more
things you employ him in, the more honour you will
put upon him, as the God of whom are all things, and
without whom you can do nothing: and therefore, ** In
every thing, by prayer and fupplication, make your re-
^Juefts known to him, with thankfgiving."
Go in peace, believing and rejoicing in this, that all
your ftock and ftrength is fecure in Chrift, who is made
of Grod all things you heed in time and eternity.
SEHMON
( ^' )
SERMON CXVIII,
2 QoR. V. 8.-^ja// tLings are of Cod. *
[thfe third Scrtnon <m tliis Tcsft.]
MY friends, this text -hath fnch a wide bbfam, that
wc can nevet* Ijpeftk of all that may 4)e brought
forth out of it. To {peak of feme. thi«gs, may be ealy ■;
of many thitigs^is hard; but to fpeakdfftll things, is im»
poffible ; and yet more fo, to fpeak erf the fountain-
head, whence they all rife: hcJWcver^ the context limiti
the fubje^l a little to aH things that relate to the ntw
creation; and yet even thefe are fo vaft and nttmeroo«t
that time mull hfe fwallow^ed up in eternity, ere the Aib-
je£l can ^5t exhautted.
The doftrine that 1 fpofce to at the late foleitomty,-fr«Hi
this text was,
That all things relating to the ftewfefeaticm in<3hrt^
Jcfus, are of God, « « reconciled God i«*hini.
Hence, befides the inferences that I'theh deduc<?d, 9
have, fince that time, inferred the foHowing, oBMtiy^
That effeaual calling, or the new creatioto itfelf, is «
God ; That juftification is of <jrod f. And I coixtt to'amN
ther inference, namely ,>'Thdt ianftificatioa is of X>od»
And this I fliall a littfe infill upon, by pt^vitog aUd -ilte.
proving it.
For proof of it in general. He is (he coitahlaWJer tff fti
** Be ye holy as I am holy:>' He is'the wilier of it; "This
is the will of God, even your fanflificatiTjn:" He is tfaib
♦ This ferindn wis prcifcheH^t DuAfei'mlirt€,^t.-ai, 174c. 'h^
a ihort time after the faerament.
t What the Author delivered upon tbefe two inferences was nevtr
tranfmittcd to the public, the notes haviag fallctk b"^ \ %»A,^^x^ ^&5»
rubjcA-matter ofthe fccond tertnoa on \3ic \tlL\,
%i% The Fountain-bead of all Blejffings / ©r ,
cffe6ter and worker of it ; " The very God of peace
fandlify you wholly," i Thef. v. 23. It is of God, the
Father; Jude i. *' To them that are called and fandlified
of God the Father." It is of God the Son; Eph. v. 25,
" Chrift gave himfelf for the church, that he might
fanftify it." It is of Qod, the llAy Ghoft; i Con
Vi. IX. *' But ye are waflien, but ye are fanftified, but
ye are juftified, in the name of the Lord Jcfus, and by
the Spirit of our God." Mure particularly,
l/>, The root of it is of God. JuUification is the root
of fandtification ; and jultification'T3 of God, as I have
already demonllrated^ and rai.ni mrther flievv, in what-
ever fenfe 'we view it. — Jullifi^ation is of God, if we
view it preparatively : it is G-d that prepared the julli-
fying rightevufnefs ; '^ I have found a ranlom." — View
it imputatively ; it is G>d that imputes the righteouf-
ads of Ghri/l, Rona. iv. where it is ten times fpoken of.
View it merit )ri)ufly ; it is of God, in Chrift, that pur-
chafed our juftificati^^n, and merited for us.— View it
•peratively; it is Gud, in Chrift, that performed tiie
jrighteoufnefs for which we are juftified, and accepted
as righteous, — View it appiicatively ; it is t>f God,
ky his Spirit, applying the blood and righteoufnefs of
Chrift for juftification. — ^View it inftruraentally ; th »ugh
faith juftify as the inftrument, yet this faith is the gift
•f God, and the work of God; '' This is the work of God,
that ye believe on him whom he hath fent," John vi. 29.
View it raanifeftatively, and fenfibly, to the comfort of
the believer : it is God that gives the peace and yoy of
juftification, as he is the God of peace, that fills with joy
.and peace in believing. — ^View it declaratively ; if works
juftify, by evidencing and declaring our juftification,
whence do they proceed ? Why, *' It is God that worketh
in us both to will and to do, of his good pleafure;*' and
•* We are his workmanfliip, created in Chrift Jefus unto
good works."— View it reputatively by men: when we
are thus juftified, by being reputed lo, it is of God as the
God of providence, giving us favour and refpeft even in
the eyes of men, as juftified perfons. — View it publicly and
openly at laft, befijre all the world, at the laft dayj v* Re-
peritf and be converted, that yovkt iitv^ may be blottedi out,
Sb|^, CXVIII. the great Star'e-bcufe opened. afjfj.
when the times of refrefhing fliali come from the pre-
fcnce of the Lord," Acts iii. 19.
Thus jii(lification» in all refpefts, is of God ; and
therefore fanftification mutt be fo ; becaufe juttification
IS the root of fandlification, even as ingraftment into
Chrifl is the root and caufe of fruitfulnefs. It is only
the juPiified perfon that is a faint ; ** Whom he jufiified,
them he alio glorified ;" that is, fandlified partly here,
and perfeftly hereafter. ''There is no- condemnation
to them that are in Chritt;" there is juttlficatic^n the
rr>ot : *' Who walk not after the fleih, but after the
Spirit;" there is the fruit d it, and the evidence and
charadler ^.f the juftified } erfon. Again,
2^/v, That fanftification is of Gwd, appears from this;
\hr\X. every thing relating to fantlificalion, is of God :
particularly,
1. The beginning of it is of God; therefore he is £iid
to begin the good work, Phil. i. 6- " Being confident of
this very thing, that he that hath begun the good work
in you, will perform it unto the day of the Lord." He
begins it in regeneration, or efteftual calling, at the fame
time that he julVifieth ; and fo it hath a double root.—
As we are twice dead by nature, dead in fin, and dead
in law ; fo we need to be twice quickened, as it were,
before we be fanftified. In oppofition to our being dead
in fin, v/e need to be regenerated and born again ; and
in oppofition to our being dead in law, we need to be
juftified, and f) liberate frorri the fentence of death ; and
then is the f^mndation of fanftification laid : then he that
begins to renew the will paflively;. in effedlual calliog«
begins to renew it aftively in fandlification^ by making
us adlive receivers of his grace.
2. The advancement and progrefs of it, is of God,
who makes the ram of heaven to fill the empty pools
for the paffengers, through the valley of Baca^ Pfalm
Ixxxiv. 6, 7. As the fruits of the ground grow up hgr
the influence of the natural fun ; fo the Sun of righte-
ouTnefs, arifiiig with healing in his wings, then his people
go forth, and grow as calve^.in tl)e ftall, MaL iv, i.
3. -The promife of it is of Grod. He hath promifed ti^
be as the dew unto Ifraeh and iVvctiXxx^^ixi^v^'*'^^^^^'^
»84 TbeFwHUiin-beaitofallBleffingsiVt^
grow as the lily, and caft forth his roots as Lebanoo:
his branches Ihall fpread, and his beauty fhall be as the
olive tree, and his Imell as Lebanon," Hof. xiv. 5, 6.
4. The reftoration of it, when decayed, is csf God ;
^' They that dwell under his fhadow ibali return; they
ihall revive as the corn, and grow up as the vine, and
the fcent thereof fliall be as the wine of Lebanon,"
Hof. xiv. 7- It is he that redoreth the decaved foul,
Pfalm xxiii. 3. Let thefe that are under lameatable
decays of grace, fee where their help lies.
5. The means of it are of God, both inward and
outward. Is faith a mean ? Yea, the heart is purified
by faith : and tliis faith is of the operation of God. Is
hope a mean ? Yea ; ^' He that hath this hope purifieth
himfelf :" and this hope is of God ; for by him we are
begotten to a lively hope. Is knowledge a mean? Yea;
*' Beholding his glory, we are changed :" and this
knowledge is of God, who hath promifed, *' They fliall
allknaw me."-^The external means are made efie£tual,
through the bleffing of God. The wurd is a mean ;
but it is of Grod, who puts virtue in the mean. The rod
is a mean; but it mud be like a pruning knife in the
hand of God, who purgeth the branches in Chriii,
>* That they may bring forth more fruit," John xv. 2.
6. The motives of it are of God. It is he that
liiaves his people to all the duties of holinefs, and draws
them to his fervice ; and efpecially by cords of love.
Bo as the love of Ghrifl condrains them. He moves
them by a regard to his glory and honour, and to their
own intereil and happinefs ; becaufe their fellowfhip
•with him is furthered thereby : '* If a man love me,
he will keep my words ; and my Father will love hira,
tnd we will come unto him, and make our abode with
Aim," John «iv. 23. See alfo ver. 21.
7. The caufe of it; the efficient caufe is God, who
vClys, *^ I will put my Spirit within you, and caufe you
to walk in my ftatutes, and keep my judgments,
tto do them," £zek. xxxvi. 27. " l£,w^rY thing fliall live,
whitberlbever the river cometh," Ezek. xlvii. 10. And
f fthn iv. 14. " The water that I will give him, fliall be
im hiai awAl of wiater f|»T\!l^vt^^ v}c^ \o ^v^dftftiqg life.'*
Ser. CXVIII. tie great Store^boufc ofentA 985
The Spirit of Chrift is the Spirit of life in tl>e believer,
and the fountain of fan6tification : " Becaufe I live,
fays Chrift, ye fliall live alfo."
8. The extent of it is of God, both to the inward and
outward man : for, it is a " renewing cf the whole man
*^ after the image of God, and enabling of us to die
** unto fin and to live unto righteoufncfs." It is he that
fanftifies the underftanding, the will, the aiFcctions,
the memory, the-^foul, the body ; ** The very God of
peace fanttify you wholly ; and I pray God your whole
fpirit, and foal ^ and body be preferved blamelefs unto
the coming of our Lord Jefus Chrift,'' 1 Thef. v. 23.
9. Th0 meafure and degree of it is of God. Some
have more, and f^me lefe of fanftification. Though all
believers are equally juftified, and perfedly, even in
time, upon the ground of Chrift's perfeft righteoufnefs;
yet, they are not equally fanftified, but fome of them
more holy, more humble, more zealous, than others.
Some of them more glorify God, by doing and fuflfer-
ing his will, than others. Some of them are more
aftive than others, juft according as the Lord ftirs them
up. And who maketh them to differ thus ? Why,
even he who gives a double portion of his Spirit to fome
aod not to others, and makes his wind to blow where it
iifteth ; he makes it to blow in what meafure and de-
gree alfo he Iifteth : he pours oat his Spirit plentifully
at times, and then fan6lification thrives, and goes on
progreffively; " For I wiH pour water upon him that is
thirfiy, and floods upon the dry ground; I will pour ray
Spirit upon thy feed, and my bleffing upon thine offspring:
and they fliall fpring up as among the grafs, as willows
by the water-courfes,'* Ifa. xliv. 3, 4.
10. The knowledge and comfort of it is of God. Some
are fanftified, and do not know it, till the Lord make
• it known to them, by ftiining upon th^ graces that bo
hath given, and fhining upon this and that experience
of his powerful prefence. He fometimes makes them
feel the drawing cords of his love about their heart,
ftrengthening them with ftrength in their foul; and makes
them run the way of his commandments, when he eolat^-
eth their heart; aod makiti£thiraAKMW<|MiRV^
286 The Fountain-bead of all Bkffings i or^
by tlieir conrilation, and know their gra:e,. by the dafh
that he gives to their fin and corruption, Rom. vii.
at the dole. Again,
11. The perfeverance thereof, is of God ; '^ I will
make an everlalling covenant with them, that I will lut
turn away from them, to do them good r but I will put
my fear in their heart, and they Ihall not depart frum
me," Jer. xxxii. 40. They Ihall never totally and finally
depart ; but, after all their partial departures, '* I will
put my fear in their heart," that Ihall make them turn
back again to me, faying, *' I will go and return to my
firll hufband, fjr then it was better with me than now,"
Hof. ii. 7,
12. The perfeftion and completion of it is of God,
who hath undertaken to prefent his pe^)ple tohimfelf
a glorious church, not having fpot, or wrinkle, or any
fuch thing, but that it fliould be holy and without blemifli,
Eph. V. 27. — Thus fandVificatiun, in all ref[>eils, is of
God. All tbingSy relating to it, are of God.
Now, for Application. Is it 'fo, that fan£lification
is of God ? Then,
I. Hence fee the holy nature and holy will of God.
By his will he commands it:, for, " This is the will
of God, even your faniVification," i Thef. iv. 3* And
by his will he s^eAs it ; "' I will put my Spirit witliin
you, and cauie you to walk in my llatutes. — By which
', will we are fandified, thn)U{T:h the offering of the b;dy
of Jefus Ghrift once f )r all," Heb. x. 10.
.2. Hence we may fee greai encouragement to ufe the
means of fanftification, without refting upon the means;
becaufe it is not they, but God, that can fandify us ;
and yet hopefully uGng then?. Therefore, fays God,
*' Sanftify yourfclves ; — I am 'he L Td that fanftifiqth
• you." Ufe the means.becaufelcan put ableffing in them:
♦'Wi>rkoutthe work of your falvation with fear and trein-
•bling; for, it is God that worketh in y )U both to will and
to do." We could have n-> enc »uragement to. ufe the
means of fanftification, iffanfltification were not of God.
3. Hence fee how. foolifh they are, that think tt^ey
can faa^ify tbemfelvesby xW\t ovivv u^\iral ^vi^ers And
Ser. CXVIII. the great Storeboufe oprned. 287
e;ideavours; they can repent and reform when they will.
No wonder that theie cry up free-will as the caufe
of converfion,.and deny the. efficacy and neccffity of
fpecial grace, deny alfo the perfeverance of the faints;
fur the grace that is the fruit of man's free-will cannot
indeed perfevere. They that know God, will know
that all things are of God ; and that fanftificatioii
particularly is of him.
4. Hence fee, that poor, weak believers, wreftling
with a body of fin and powerful corruptii^n, need not
defpair of vidlory over their fin and corruption : for,
fanftification is of G6d, and mortification is of God;
*' If ye, through the Spirit, mortify the deeds of th«
body, ye Ihall live.'' The Spirit will be mafter over
the fle(h ; and the Spirit of God, that dwells in the child-
ren of God, will fubdue their iniquity. Up with your
heart and hope, poor conquered and captivated believer,
fanftification is of God. Tho' your own power cannot ef-
feftuate the viftory; yet, a merciful God can and will:
*'It is notof him that willeth, norof him that runneth, but
of God that fheweth mercy; and mercy (hall be built up
for ever." The mercy ;fcat faves your foul will flay
your fin.
5. Hence fee, that fin is of the devil. If fandification
be of God, and holinefs be of God, then is fin of the
devil ; yea, " He that committeth fin, is of the devil :"
God is not the author of fin. — ^Drunkennefs, fwearing,
whoredom, adultery, Sabbath-breaking, lying, and all
unholy adlions, are of the devil. — ^Unholy negleO: of
prayer in fecret and in your families, is of the deviL—
The fins of the time, that provoke God, are of the devil.^
The wicked a£ts and fentences of church-judicatories,
are of the devil. — The corruptions of courts, civil and
ecclefialUcal, are of the devil, and not of God. For alt
things are of God^ except fin, which is no part of then.ew
creation in Chrift Jefus. However God permit it, f >r holy
and wife ends, to over- rule it for his glory; yet, it en-
ters contrary to his revealed will and royal orders. —
The condemning of the reformation-caufe, at this day,
is n>t of 0.>d, but of the devil. — Wicked cora!5ll^.\\fij^^
with .any fuch finful fentence ate tv^>v oS. OvA.^\s!^x. t^V^Sssa.
devil, and will bring iu Uulc RU^\« c^mi^xx ^^^^
2Mi Tie Fountain-bead oj all Bleffings;, or^
clofe of the day. — TI>e defeflions of the day arc of the
devil ; and fo are all tlie complaints and outcries about
thedivifijns of the time, ra':re than about tUe dcfeftions,
that are the caiife and root thereof. — ^The wicked re-
proaches call upon the work of God, and any teftiiBony
lifted up for his truth and caufe, thefe wicked reproaches
and calumnies, I fay, are of the devil. — ^The wicked
commentaries upnn God's providences, aud upon fad
accidents, are of the devil. There is no nevy appear*
ance for God's work, or for a refornjation-icaufe, coq.
demned at this day, but fad accidents may be afcribed
to it ; as the Pagans of old afcribed all the fad accidents
and ills that befel them to the primitive Chriftians, and
their new religion, in oppjfition to their old heathen
idolatry. — In a word, if fanfikification be of God, then
the unholinefs, even of faints, is of the devil; tbcir little
zeal, and their great lukewarmnefs aboqt; their own
perfonal concerns, arc of the devil. Ghrid faid to Peter
once, *' Get thee behind me, Satan; thogi favoured not
the things that hz of Gjd, but thefe that be of men.'*
Whatever fmful things in our day take place, let us
never aforibe them to God, but to men, and to the devil;
for holinefs and fanctification is of God: whatever there-
fore fall out, let us juflify God, and condemn ourfelves;
becaufe we have fo much of the devil about us.
6. Hence fee the great need of coming to Ghrift: far
fan£lificRtion is of God in him, who is rnade of God unto
us fanclification. O confider how fandlificalioa is of God,
namely, as he is a God in Chrift, a reconciled God,
and a reconciling God, reconciling U5 to himfelf. While
we apprehend God as an enemy to us, or a hard Mafter,
we will remain enemies to him and his way: but, if you
look to God in Chrift, as a well-pleafed God, and be
reconciled to him, then you will be reconciled to his
ivill, and fanflified. Q then, look to God in the glafs
of the gofpel ; that is, in a word of reconciliation to
you. I own, indeed, the firft look you muft have of
God is in the glafs of the law, as a fm-revenging God,
making you cry out for mercy, faying, " What fhall I do
to be faved?" But yet, never will you be fatisfied, faved,
or f^n^iBed, till y qu. look \o lcv\vsv vtv \Vvt %!l^Cs qCUic gpfpcl.
Ser. CXVIII. fbe ^Ut "Sfore-httttfe tpentX 2^
'fts 1 reconciled God, reconciling Jrou to himfelf, iS a
God pardoning your fia, and imputing his righteoufnefs
to you ; a God putting your fin upon Chrift, and n>aking
him lin for you; iand putting his righleoufners uponyoii,
¥iiaking you the righteoufncrs of God in him. The faith
cf this wonderful grace and m^ercy will reconcile y^mr
heart to Gud's heart, and reconcile your mind t) God^s
riiind, and your will to God's will. The uiiberref of this
good<-wilI works by enmity and unholinefs; but the faith
of this grace and good-will of God would work by love,
which is the fulfillirtg of the law, and fo by holinefs and
fanaification. O then, feek after this fi^ht of God, as
coming and appearing in a word of reconciliation to you;
for, all tbin^s^ relating to the new creation, are of God ;
and fan£lification is of him, as a reconciled God in Chrift.
y. Hence fee matter and ground for trial and exarai-
T^ation, whether you be famftified or not. And, if fanc-
tification be begun, two things will take place.
(i.) You will fee and know your own pollution ahd
deformity, and that fanftifioari ^n is not of you ; Jiay,
not one hoiy thought. Y-m will be brought to acknow-
ledge, that you are not fufEcient of yourfelves, to think
any thing, as of yourfelves: and that nothing is of you
but fin. Thefe that are rtoll holy, do fee moft of their
«wn unh'linefs, and know the plagues of their own
liearts. It isJthe light of the Suii of righteoufrtefs, ihin-
ing into the window oJF the heart, that difcovers all the
motes and atotiid of fin and filthinefs, all the coiruptions
and abominations that were before undifcerned. They
that think they have a good heart, a holy heart, a heart
right enough, are far from being fandlified : for fanfti-
fying grace, though it removes fin according to the
meafure of it ; yet, it difcovers fin more than ever, and
itiakes it appear. Like a golden ball put into a Veffel
brim-fuii of watef , it makes the water rife and run over,
Vhile it make's room fot Itfelf ! even fo does the gold
of grace put itito the heart full of fin and corruption ;
it makes firi fcppeaf more than cVef, and rife up, as it
were, and run ortr. ][iertce it i's foffibte, where faftC-
Vol. VU. 1 T
2go Tbe Fountain-bead of all BleJJings i or^
tifying grace comes, the foul may think itfelf more
unh(;ly than ever it was. '
(2.) You will fee and know, that your fanftificatioa
is wholly and only of God, and that in all the particu-
lars that I have before-mentioned ; that the beginning
of it is of God ; that the progrefs and advancement of it
}s of God ; that the reftoration of it, when decayed, ift
of God ; that the means and motives of it, are of God;
that he is the efficient caufe and author of it ; that the
extent and meafure of it, the knowledge and comfort
of it, the perfeverance and pcrfeftion of it, are all of God,
as the God of peace and reconciliati n in Ghrift. And
hence your dependence will be only and wholly upv.n
him f ^r it ; and you will find that the more you live
Ufwin him by faith, the more holy, b-;th in heart and life,
will you be : whereas the more that, through an evil
heart of unbelief, you depart from the living and life-
giving God, of whom the life of holinefs and fanftifica-
tipn is, the more unholy will you be.
8. Hence fee where we ought to go for fanflification.
If it be of God in Ghritl, then to God in Chrift let us
go for it. Never was there more fin and lefs htJincfs,
both am.ing.finners and faints, than, perhaps, in our
day. O let us come to the fountain of purification that
God hatli opened. We read, Ifa. xii. 3. of the wells
of falvation, out of which we may draw water with joy:
now, fanftlfication is a ^reat and leading part of falva-
tion ; and becaufe fandification is of God, therefore he
hath opened fo many wells and fountains of fanflifica-
ti'ui, that thence we may come and draw livings and
life-givinjy, and fml-purifying water. I fliall direft
you to fome of thefe ; and may the Lord enable you
to Come and draw.
(1.) One fountain of fanAification, that God hath open-
ed, is the death of Ghrift; Eph. v. 25,26. where it is faid,
*' He gave himfelf for his church, that he might fandlify
and cleanfe it, with the wa(hing of water by the word.
Tit. iv. 14. Who gave himfelf for us, that he might re-
deem us from all iniquity, and purify unto himfelf a pecu-
liar people, zealous of good works." Look then, Ofinner,
to
Ser. CXVIII. the great Store-toufe opened.^ jgr
to a cruciSc;dChrirt, whofe cn)fs hath a purifying virtue:
tiicv th:i. Ivjuk to him by ta'uh, arc accounted, in law// •
to he dead to fin in him, Rom. vi.- :;, 4, j 6. — 11. He
died as a public perl' n; and, *' Our old man is craeified
with him, that the body ol tin niignt be dellruyed,"
(2.) A fee md fountain cf landlili ation, that G('d hath
i^j^encd uiit'> us, is the refurrcdli n of Chrifl, which is the .
gpuund of our faith if life; '' By him vie believe in God,
who raifcrd iiim from the dead, and gave ;iim gl'>ry, that
our (M-ih aiid ii pe might be in God," i Pet. i. ii^ As
he r f;i f.jr our j iiiifiojition, fo aUS fur our fanttification/
lh<it we mli'it 1)6 planted t^-gether with him in the likcnefs
of his ref.irrecli'jn, and mi.Tht be made alive unto God,
through Jefus Giirifl our Lord, R ^m. vi, 4. Ijo k then
to a rifen Ghrilh The view of his refurrecti(in will make
you rife and live a holy life.
(3.) A'lother fountain of lan6l';fication, that God hath
opened, is the afcenfion uf Ghrifh " He hath afccnded on
hii^h, and led captivity captive, and received gifts for
men; yea f ^rthe rebelli-us alfo, that theLtird might dwell
among them," Plalm Ixviii. 18. Look to an afcending
Jtrfus, receiving the Spirit above meafure, and all the
fanclifying gifts and graces of the Spirit for you, that
you may be fanftified.
( |.) Another f )untain of fanftification, that Gv^d hatti
opened, is the exaltation of Curill to his right-hand ;
*' Him hath God exalted to be a Prince an^ a Saviour,
to give repentance t > Ifrael, and forgivenefs of fins,'*
A6ls V. 31. He is exalted to fave and fanctify finners;
as well as he was humbled for that end. ' And, if you
could I'jok to him as once up-n the crofs, and now upon
the throne, for thefe bltffed purp fes, fandtifieati'^n would
follsw.
(5.) A fifth fountain that God hath opened for fanc-
tjficaiion, is the intercefii>n of Ci)rill, who hath prayed,
John xvii. 17. '* Sandl.fy them thro' thy truth." This
was a prayer ff)r all his ranfomed ones ; and all finners
that need fandification, may lo. k to him for the benefit
of his interceffim; for, '' He is able to fave to the utter-
moll, all that come t'> God bv him, becaufe he ev^t Vv*-
cth to make interceflion for uicm J^ iicNd* n\v% •>. v
%i% Tbe Fountain-bead of all BleJfingSi or^
cffe6ter and worker of it ; *' The very God of peace
fandlify you wholly," i Thef. v. 23. It is of God, the
Father; Jude i. *' To them that are called and fanftified
of God the Father." It is of God the Son; Eph. v. 25.
" Chrift gave himfelf for the church, that he might
fanftify it." It is of Qod, the YLAy Ghoft; i Cor.
VL IX. " But ye are waflien, but ye are fanftified, but
ye are juftified, in the name of the Lord Jcfus, and by
the Spirit of our God." Mure particularly,
i/>. The root of it is of God. JuiUfication is the root
of fandtification ; and juftificationn of God, as I have
already demonftrated^ and rai.nt further flievv, in what-
ever fenfe 'we. view it. — Jullifi^ation is of God, if we
view it preparatively : it is G-d that prepared the julli-
fying rightC'Hifnefs; *' I have found a ranlom." — View
it imputatively ; it is G.>d that imputes the righteouf-
aefs of Chriil, Rom. iv. where it is ten times fpoken of.
View it merit )ri)ufly ; it is uf God, in Chrift, that pur-
chafed our jnftification, and merited for us.— View it
•peratively; it is God, in Chrift, that performed the
fighteoufnefs for which we are juftified, and accepted
as righteous.— View it appiicatively ; it is of God,
ky his Spirit, applying the blood and righteoufnefs of
Chrift for juftification. — ^View it inftruraentally ; th ugh
faith juftify as the inftrunient, yet this faith is the gift
•f God, and tlie work of God; '' This is the work 01* God,
that ye believe on him whom he hath fent," John vi. 29.
View it raanifeftatively, and fenfibly, to the c»)mfort of
the believer : it is God that gives the peace and j jy of
juftification, as he is the God of peace, that fills with joy
jand peace in believing.— View itdeclaratively; if works
juftify, by evidencing and declaring our juftification,
whence do they proceed ? Why, *' It is God that worketh
in us both ta will and to do, of his good pleafure;*' and
•* We are his workmanfliip, created in Chrift Jefus unto
good works." — View it reputatively by men: when we
are thus juftified, by being reputed lo, it is of God as the
God of providence, giving us favour and refpeft even in
the eyes of men, as juftified perfons. — View it publicly and
openly at laft, befijre all the world, at the laft day j '.• Re-
ferity and be converted, thai yovkt iitv^ may be blotted out,
Sb^, CXVIII. the great Stare-bcufe opened. afjfj-
when the times of refrefhing fliali come from the pre-
fcnce of the Lord," Acts iii. 19.
Thus jiiftificiition, in all refpefts, is of God ; and
therefore fandtification matt be fo ; becaufe juttification
is the root of fanflification, even as ingraftment into
Chrifl is the root and caufe of fruitfulnefs. It is only
the Juflified perfon tliat is a faint ; ** Whom he jufiified,
them he alio glorified ;" that is, fandVificd partly here,
and perfeftly hereafter. "There is no- condemnation
to them that are in Chrift;" there is jutt'.ficaticn the
root : *' Who walk not after the fieih, but after the
Spirit;" there is the fruit (/fit, and the evidence and
char?.6\er ^.i the juttified } erfon. Again^
2flf/v, That fanftification is of G'd, appears from this;
that every thing relating to fa r. 61 ifi cation, is of God :
particularly,
1. The beginning of it is of God; therefore he is faiid
t(^ begin the good work, Phil. i. 6. " Being confident of
this very thing, that he that hath begun the good work
in you, will perforrii it unto the day of the Lord." He
bsgins it in regeneration, or efleftiial calling, at the fame
time that he julVifieth ; and fo it hath a double root.—
As we are twice dead by nature, dead in fin, and dead
in law ; fo we need to be twice quickened, as it were,
before we be fandtified. In oppofition to our being dead
in fin, v/e need to be regenerated and born again ; and
in oppofition to our being dead in law, we need to be
juftified, and f) liberate from the fentence of death ; and
then is the f^mndation of fanftification laid : then he that
begins to renew the will paffively;, in effe£tual calliog«
begins to renew it aftively in fan£tification> by making
us aftive receivers of his grace.
2. The advancement and progrefs of it, is of Gt>d«
who makes the rain of heaven to fill the empty pools
for the pafiengers, through the valley of Baca,^ Pfalm
Ixxxiv. 6, 7. As the fruits of the ground grow up by
the influence of the natural fun ; fo the Sun of rightc-
oufnefs, arifing with healing in his wings, then his peeple
go forth, and grow as calve^.in .tl)e ftall, MaL iv. i»
'- 3. -The pronlife of it is of God. He hath promifedte
be as the dew unto Ifrael \ and iVveiv xx.xt^^i^d^v'''' ^^ ^mC^^
grow as the lily, and cad forth his roots as Lebanon:
his branches ihall fpread, and his beauty fhall be as the
(dive tree, and his fmell as Lebanon," Hof. xiv. '5, 6.
4. The reftoration of it, when decayed, is of God ;
*' They that dwell under his Ihadow iball return; they
Ihall revive as the corn, and grov/ up as the vine, and
the fcent thereof ihall be as the wine of Lebanon,"
Hof. xiv. 7* It is he that re (lore th the decaved foul,
Pfalm xxiii. 3. Let thefe that are under lamentable
decays of grace, fee where their help lies.
5. The means of it are of God, both inward and
dutward. Is faith a mean ? Yea, the heart is purified
by faith : and this faith is of the operation of God. Is
hope a m^an ? Yea ; ^' He that hath this hope puriiieth
himfelf :" and this hope is of God ; for by him we are
begotten to a lively hope. Is knowledge a mean? Yea;
"Beholding his glory, we are changed:'* and this
knowledge is of God, who hath promifed, " They fliall
•Ufcnaw me.*'— The external means are made efie£tual,
through the bleffing of God. The wurd is a mean ;
but it is of Grod, who puts virtue in the mean. The rod
is a mean; but it mud be like a pruning knife in the
hand of God,, who purgeth the branches in Chrift,
" That they may bring forth more fruit,'* John xv. 2.
6. The motives of it are of God. It is he that
Hfloves his people to all the duties of holinefs, and draws
them to his fervice ; and efpecially by cords of love,
80 as the love of Ghrid conilrains them. He moves
^hera by a regard to his glory and honour, and to their
own intereft and happinefs ; becaufe their fellowftiip
•with him is furthered thereby : *' If a man love me,
he v/ill keep ray words ; and my Father will love him,
fend we will come unto him, and make our abode with
4iim," John «iv. 23. See alfo ver. 21.
7 . The caufe of it ; the efficient caufe is God, who
vbys, **• I will .put my Spirit within you, and caufe you
to walk in my llatutes, and keep my judgments,
tto do them," Ezek. xxxvi. 27. " Every thing fhall live,
whitherfbever the river cometh," Ezek. xlvii. 10. And
ff>hn iv. 14. " The water that I will give him, Ihall be
im liiax a HisU of water fj^tU^Vt^ vx^ \o ^v^cLnftiag life."
Ser. CXVIII. tie great Storebcufe optnti. 985
The Spirit of Chrift is the Spirit of life in the believer,
and the fountain of fanfitiication : " Becaufe I live,
fays Chrift, ye fliall live alfo."
8. The extent of it is of God, both to the inward and
outward man : for, it is a " renewing of the whole man
** after the image of God, and enabling of us to die
** unto fin and to live unto righteoufnefs.'* It is he that
fanftifies the underftanding, the will, the afFeclions,
the memory, the-^foul, the body ; ** The very God of
peace fandtify you wholly ; and I pray God your whole
fpirit, and foul ^ and body be preferved blamelefs unto
the coming of our Lord Jefus Chrift,'' 1 Thef. v. 23.
9. The raeafure and degree of it is of God. Some
have more, and fome lefs of fanftification. Though all
believers are equally juftified, and perfedly, even in
time, upon the ground of Chrift^s perfeQ: righteoufnefs;
yet, they are not equally fanftified, but fome of them
more holy, more humble, more zealous, than others.
Some of them more glorify God, by doing and fuffer-
ing his will, than others. Some of them are more
aflive than others, juft according as the Lord ftirs tbeni
up. And who maketh them to differ thus ? Why,
even he who gives a double portion of his Spirit to fome
aod not to others, and makes his wind to blow where it
lifteth ; he makes it to blow in what meafurc and de-
gree alfo he lifteth : he pours out his Spirit plentifully
at times, and then fandlification thrives, and goes on
progreffively; " For I wiH pour water upon him that is
thirdy, and floods upon the dry ground; I will pour ray-
Spirit upon thy feed, and my bleffing upon thine offspring:
and they fliall fpring up as among the grafs, as willows
by the water-courfes,^' Ifa. xliv. 3,4.
10. The knowlede;C3ndcorafortof it isof God. Some
are fanftified, and do not know it, till the Lord make
it known to them, by ftiining upon th^ graces that bo
hath given, and fhining upon this and that experience
of his powerful prcfence. He fometimcs makes thesi
feel the drawing cords of his love about their heart,
ftrengtheningthem with ftrength in ti^irfotil;andniakes
them run the wav of his commandments, when he etdAtsy^
cth their heart; and makititttewaMMW*Bt!^
286 The Fountairi'bead of all Buffings i or^
by their conf.Jation, and know their gra:c,. by the dalh
that he gives to their lin and corrupti.^n, Rom. vii.
at the dole. Again,
11. The perfcverance thereof, is of Gcid ; *' I will
make an everlallingcoveni\nt with them, that I will not
turn away from them, to do them good 7 but I will put
my fear in their heart, and they Ihall not depart fnini
me," Jer. xxxii. 40. They Ihall never totally and finally
depart ; but, after all their partial departures, '* I will
put my fear in their heart," that Ihall make them turn
■ back again to me, faying, *' I will go and return to my
firfl: hufband, for then it was better with me than now,"
Hof. ii. 7,
12. The perfeftion and completion of it is of God,
who hath undertaken to prefent his people to.himfelf
a glorious church, not having fpot, or wrinkle, or any
fuch thing, but that it fliould be holy and without blemifti,
Eph. V. 27. — Thus fanfilification, in all refj^dls, is of
God. All tbingSy relating to it, are of God.
Now, for Application. Is it 'fo, that fanftification
is of God ? Then,
I. Hence fee the holy nature and holy will of God.
By his will he commands it:, for, *' This is the will
of God, even your fandVificatim," i Tnef. iv. 3, And
by his will he e^eds it; ''I will put my Spirit within
you, and caufe you to walk in my llatutes. — By which
', will we are fandified, throuj^h the t.ffjring of the b;dy
of Jefus Ghrill once for all," Heb. x. 10.
-2. Hence we may fee great encouragement to ufe the
means of fanftification, without rolling upon the means;
becaufe it is not they, but God, that can Amdify us ;
and yet hopefully uGng then?. Therefore, fays God,
*' Sanftify yourfclves ; — I am :he Lrd that fanftifiqth
• you." Ufe the means.becaufelcan put ableffiiigin them:
** Work out the work of your falvation with fear and trejn-
•bling; for, it is God that worketh in y )u both to will and
to do." We could have n^^ encouragement to ufe tne
means of fandification, iffandjtification were not of God,
J. Hence fee how. foolifh they are, that think tf^ey
can f»a&ify tbemfelves by ib^iv owa uatural povi':ers ^ad
Ser. CXVIII. the great Store-bovfe opened. 287
e/ideavours; they can repent and reform when they will.
No wonder that thefe cry up free-will as the caufe
of converfion,, and deny the. efficacy and neceffity of
fpecial grace, deny alfo the perfeverance of the faints;
for the grace that is the fruit of man's free-will cannot
indeed perfevere. They that know God, will know
that all things are of God ; and that fanftification
particularly is of him.
4. Hence fee, that poor, weak believers, wreflling
with a body of fin and powerful corruption, need not
defpair of vidlory over their fin and corruption : for,
fanftification is of God, and mortification is of God;
**• If ye, through the Spirit, mortify the deeds of th«
body, ye Ihall live.'^ The Spirit will be mafter over
the fle(h ; and the Spirit of God, that dwells in the child-
ren of God, will fubdue their iniquity. Up with your
heart and hope, poor conquered and captivated believer,
fanftification is of God. Tho' your own power cannot ef-
feftuate the viftory; yet, a merciful God can and will:
*' It is not of him that willeth, nor of him that runneth, but
of God that flieweth mercy; and mercy fhall be built up
for ever.'' The mercy Uvit faves your foul will flay
your fin.
5. Hence fee, that fin is of the devil. If fandlification
be of God, and holinefs be of God, then is fin of the
devil ; yea, " He that committeth fin, is of the devil :"
God is not the author of fin. — ^Drunkennefs, fwearing,
whoredom, adultery, Sabbath-breaking, lying, and all
unholy aftions, are of the devil. — ^Unholy negleCt of
prayer in fecret and in your families, is of the devikf—
The fins of the time, that provoke God, are of the devil.^
The wicked afts and fentences of church-judicatorics,
are of the devil. — The corruptions of courts, civil and
ecclefiaftical, are of the devil, and not of God. Fovvlf
things are of God^ except fin, which is no part of the n.ew
creation in Ghrift Jefus. However God permit it, for holy
and wife ends, to over- rule it for his glory; yet, it en-
ters contrary to his revealed will and royal orders. —
The condemning of the reformation-caufe, at this day,
is n >t of God, but cf the devil. — Wicked coraijllaxvc^^
with .any fuch finful fentence ate tvoX. ol OvA^\»aX ^V^snr-
devil, and wiU bring in Uvilc ctc«vV w wmWx.\x^^J
2Mi Tie FounUiin-bead oj all BJeffitigs ; or^
clofe of the day* — The defeftions of the day arc of the
devil ; and fo are all tlie complaints and outcries about
thedivifions of the time, more than about the dcfefilions,
that are the caiife and root thereof.— fThe wicked re-
proaches call upon the work of God, and any teftimony
lifted up for his truth and caufe, thefe wicked reproaches
and calumnies, I fey» are of the devil. -r-The wicked
commentaries upon God's providences, and upon fad
accidents, are of the devil. There is no nevy appear-
ance for God's work* or for a refornjatiou-icaufe, coq.
demned at this day, but fad accidents may he afcribed
to it ; as the Pagans of old afcribed all the fad accidents
and ills that befel them to the primitive Cbriftians, and
their new religion, in oppofition to their old heathen
idolatry.-r-In a word, if fanfilification be of God, then
the unholinefs, even of faints, is of the devil; their little
zeal, and their great lukewarmnefs about; their own
perfonal concerns; arc of the devil. Ghrid faid to Peter
once, ** Get thee behind me, Satan; thou favoureft not
the things that be of Gjd, but thefe that be of men."
Whatever iinful things in our day take place, let us
never aforibe them to God, but to men, and to the devil;
for holinefs and fanclification is of God: whatever there-
fore fall out, let us juflify God, and condemn ourfelves;
becaufe we have fo much of the devil about us.
6. Hence fee the great need of comipg to Chrift: for
•fanStification is of God in him, who is made of God unto
Txs fanclification. O confider how fanftification isi of God,
liamely, as he is a God in Chrift, a reconciled God,
and a reconciling God, reconciling U5 to himfelf. While
we apprehend God as an enemy to us, or a hard Mafter,
^Jire will remain enemies to him and his way: but, if you
look to God in Chrift, as a well-pleafed God, and be
reconciled to him, then you will be reconciled to his
will, and fanftified. O then, look to God in the gUfs
ef the gofpel ; that is, in a word of reconciliation to
you. I own, indeed, the firft look you muft have of
God is in the glafs of the law, as a fin-revenging God,
ipaking you cry out for mercy, faying, *' What flxaU I do
to be faved?" But yet, never will you be fatisfied, favedi
or faQ&.iSiQdf till y^^ look to hioi m the glafs of the go(pel.
Ser. CXVIII. ilre fr^^f i^tort'h&nfe vpefrtX 289
'*i3 a recoftcHed God, reconciling you to himfelf, its a
God pardoning your fia, and imputing his righteoufnefs
to you ; a God putting your fin upon Chrift, and n>aking
him fin for you; and puttiflg his righleoufnel's upoii you,
flaking yoii the righteoufncFs of God in him. The faith
of thi3 wonderful grace and itnerCy will reconcile yr)ur
heart to Gud's hieart, and reconcile your mind t.) God^s
mind, and your \viU to God's will. The unbeliief of this
good^-will works by enmity and unholinefs; but the faith
of this grace and good-will of God would work by love,
which is the fulfilling of the law, and f > by holinefs and
'fan£tification. O then, feek after this fi^ht of God, as
coming and appearing in a word of reconciliation to you;
for, all things^ delating to the he\y creation, are of God ;
and fan£tification is of him, as a reconciled God in Chrift.
y. Hence fee matter and ground fjr trial and exami-
nation, whether you be fanftified or not. And, iffanc-
tification be begun, two things will take place.
(i.) You will fee and know your own pollution ahd
deformity, and that fanfiificari n is not of you ; nay,
iiot one holy thought. Y-^u will be brought to ackno\ir.
Jedge, that you are not fufBcient of yourfelves, to think
any thing, as of yourfelves: and that nothing is of you
but fin. Thefe that are rtott holy, do fee moft of their
own unh 'linefs, and know the plagues of their own
liearts. It islhe light of the Suii of righteoufrtefs, ihin-
ing into the window of the heart, that difcoveri^ all the
raotes and atotnS of fin and filthinefs, all the corruptions
and abominations that were before undifcerned. They
that think they have a good heart, a holy heart, a heart
right enough, are far from being fanflified : for fanfiti-
fying gi'itce, though it removes fin according to the
meafure of it ; yet, it difcovers fin more than ever, and
inakes it appear. Like a golden ball put into a Veffel
brim-full of watcY, it make^ the water rife and run over,
Vhile it makei room fot Itfelf^ even fo does the gold
of grace put into the heart full of fin and corruption ;
it makes fin llppeaf tliore than cVei*, and rife up, as it
were, and rutt over. ]pertcc it is f offibte, where fane-
Vol. VU. it
290 Tbe Fountain-bead of all BleJJings i or^
tifying grace comes, the foul may think itfelf more
unh( ly than ever it was. '
(2.) You will fee and know, that your fan£ti(icatloa
IS wholly and only of God, and that in all the particu-
lars that I have before-mentioned ; that the beginning
of It IS of God ; that the prugrefs and advancement of it
)s of God ; that the relloration of it, when decayed, is
of God ; that the means, and motives of it, are uf God;
that he is the efficient caufe and author of it ; that the
extent and meafure of it, the knowledge and comfort
of it, the perfeverance and pcrfedlion of it, are all of God,
as the God of peace and reconciliati n in Ghrifl. And
hence your dependence will be only and wholly up^.n
bim f )r it ; and you will find that the more you live
upon him by faith, the more holy, b':tb in heart and life,
will you be : whereas the more that, through an evil
heart of unbelief, you depart from the living and life-
giving God, of whom the life of holincfs and fanftifica-
tion is, the more unholy will you be.
8. Hence fee where we ought to go for fanflification.
If it be of God in Ghrill, then to God in Chrift let us
go for it. Never was there more fin and lefs iKilinefs,
both amjng.fianers and faints, than, perhaps^ in our
day. O let us come to the fc'untain of purification that
God hath opened. We read, Ifa. xii. 3. of the wells
of falvation, out of which we may draw water with joy:
now, fanftification is a ^reat and leading part of falva-
tion ; and becaufe fanfilification is of God, therefore he
hath opened fo many wells and fountains of fanftifica-
ti'ui, that thence we may come and draw livings and
life-givinsf, and f)ul.purifying water. I fliall dire£l
you to fome of thefe ; and may the Lord enable you
to Come and draw.
(1.) One fountain of fandlification, that God hath open-
ed, is the death of Chrift; Eph. v. 25,26. where it is faid,
*' He gave himfelf for his church, that he might fanftify
and cleanfe it, with the wa(hing of water by the word.
Tit. iv. 14. Who gave himfelf for us, that he might re-
deem us from all iniquity, and purify unto himfelf a pecu-
liar people, zealous of good works/' Look then, Ofinner,
to
Ser. CXVIII. the great StoreBoufe opened.^ jgr
to a crucified Chrift, whofe crofs hath a purifying virtue:
thcv tha. look to liini by fauli, arc accounted, in Izi^y ■
to be dead to fin in him, Rom. vi; j, 4, 5 6. — 11. He
died as a public perf n; and, '" Our ulcJ man is criieified
with him, that the body ol lin nnght be dellroyed,"
(2.) A fee -»nd fountain of I'andliti ation, that Oi>d hath
^l^ened uutu us, is the refurrefti n wf Chrift, which is the .
gp«>und of our faiih if lite; '^ By him we believe in God,
who railed him from the dead, and gave iiim gl')ry, that
our (:j.th and h pe might be in God," i Pet. i. ii^ As
he r f;; f.^r our jiihfioation, fo allS for our fanttification,'
that we mli'it l)e planted t<'-gether with him in the likenefa
of his refirrecli'.Mi, and mi^jht be made alive unto God,
through Jefus Ghrill our Lord, R >m. vi. 4. Ijo k then
to a rifen Ghrili. The view of his refur^ection will make
you rife and live a holy life-
(3.) Aiother fountain of fanftification, that God hath'
opened, is the afcenfi.>n uf Ghrill: " He hath afccnded on
hi>^h, and led captivity captive, and received gifts for
men; yea f/rthe rebellious alfo, that theLord might dwell
among them," Pfalm Ixviii. 18. Look to an afcending
Jtrfus, receiving the Spirit above meafure, and all the
fanclifying gifts and graces of the Spirit for you, tliat
you may be fanftified.
( |.) Another f )untain of fan£tification, that G6d hatli
opened, is the exaltation of Gnrill to his right-hand ;
** Him hath God exalied to be a Prince an^ a Saviour,
to give repentance t > Ifrael, and forgivenefs of fins,'*
A£ls V. 31. He is exalted to fave and fanctify finners^,
as well as he was humbled for that end. And, if you
could I'iok to him as once up m the crofs, and now upon
the throne, for thefe bltffed purp fcs, fandlifieati'^n would ;
foll.jw.
(5.) A fifth fountain that God hath opened for fanc-
tificaiion, is the intercefilm of Ghrilt, who hath prayed,
John xvii. 17. '* Sanft.fy them thro* thy truth." This
was a prayer for all his ranf^med ones; and all finners
that need fantlification, may lo'k to him f^r the benefit
of his intercefii m; for, '* He is able to fave to the utter-
moll, all that Come t'> God bv him, becaufe he ever llv-
eth to make intcrceffion for ibcm,*^ tl^t>a. >nv, -j. v
f9 i ^^^ Fountatn*beai of all -Blejitigi / otj
(6.) A fixth fountain of faii£lification that God Irath
opened, is the covenant of .prumife that ftands fail in
Chrlll; and by thefe preoi' uspromifcs we are made par-
takers of the divine nature, 2 Pet. i. 4. £3ek. xxxvi.
25, — 33. ** Having thefe promifes, we are to cleanfc
ourfelves from all filthintfs of the flefh and fpirit, per-
fecting hvjlinefs in the fear of God," The more im-
provement we make of thefe promifes, which arc Yea
and Amen in Chriil, by believing and pleading them,
the more holy will we be.
(7.) A feventh fountain of fandification God hath
opened, is the fanftifying Spirit of Ghrift, promifed to
caufe us to walk in his ftatutes, Ezek. xxKvi. 27. See
what a plentiful communicatlt^ thereof is promifed, and
the efFeds thereof; '*I will pour water upon him that is
thirfty, and fl:>ods upon the dry ground, I will pour my
Spirit upon thy feed, and my bleffing up >n thine ofF-
ipring; and they Ihall fpring up as amon^ the grafs, as
willows by the water-courfes/V&c. Ifa. xliv. 3, 4. Let
U3 feek the promifed Spirit to be in us a well of wattr
fprinpjing up to evcrlafting life.
(8.) An >ther fiuntain of fandtification God hath open-
ed, is the fanftlfying blood of Chrift. G-d hath provid-
ed this well for us to wafh in; it is a fountain opened to
the h )ui'e of David, and inliabitants of Jerufaleni, for fin
and for unJeantiefs, Zeoh. xii. i. '^ Even the blood of
Ciirift that cleanfeth us from all fin,'* 1 John i. 7. that
tve may fing and fay, '^ To him that loved us, and waft-
ed us from our fins in his own blo'd, be gl-'ry and domi-
nion for ever and ever,'* Rev. i. 5, 6. The blf>od that
Chrill filed is ftiil an open fountain : it was the price of
fandtification on the crofs, and it is the plea for it on the
throne, and the plea we have to make ufe of at the
throne of grace.
(9.) Another fountain of f<xn6lification God hath
opened, is the fanftiO/ing relation that Chrifi hath to
the church, as the root, on whom alone we grow \t
grace and h -linefs, and from whom alone we draw fa^
and fanftifying virtue, John xv. i,— 5. All our ftock
of grace i:-. in him ; and ht communicates life to the
t)rancbcs in hiiiV| whereby ^t^ ^tonc^ ^ctd briti^ fwth
Ser.CXVHI. lAe great Store^^boufe opened. 255:
fruit to the pralfe and glory of God. O Ipok tp hiitt
who fays, '' I am a like a green fir-trcc, froni roe. is thy
fruit found,'^ Hofea xiv. 8.
(io.) Another fountain of fanfUfication, that God
opens to us, is the fana;if3ringofiice.a of Chrift. O loofc
to every one of thefe clfices, and you will find theuj.
fprings of holinefa and lanftification* Why, a% a Pro-
phet, he inflrnfts us in the way wherein we fhould go;
as a Prielt, he purchafeth ^nd procures. gracQ and. holi-
uel's for us; and, as a King, he fubdues all our fpiritu-v
al enemies, fin and corruption : yea, in all thefe partis
cular ofiices, it is his general office to be a walher of
polluted finners and. pi^Iuted faints, as he faid to
Peter, ** If I wafti thee not, thou haft no part in mc,'>
Joim xiii. 8.
(11.) Another fountain of fanftification, that God hath
opened to us, is the fanftifying example of Chrift, who:
hath faid, *^ Learn of me; for I am meek and lowly ia
heart," Mat. xi. 29.: which may import, both the en^,
couragement we have to come to this fchool, becaufe h^
is fuch a meek and condelbendiag Mafter, and alfo the
l^ffm we are to learn of him, viz^ that of jijecknefs and
lowlinefs. '^ He hath Left us an example, that we Ibould
follow his (leps,** i Pet. ii. 21. It is true, fomc will
have Chrift to be only an example, and not a proper fa».
orifice to jiiftice for our fins; but, *' Wci have not fo
learned Chrift." In vain do men Ipeak f^f making Chrift
a pattern for our imitation, if they do not own him alfa
to be the propitiation for our fins>
(12.) Another fountain of fanflification, that Godopen*
to us in the gofpel, ia the fanftifying vi^oriea of Chrift,
who came to deftroy the works of tJie^dcviU 1 John iii. 8.
and in whonj we may be mor^ than oooquer>*r*. W«
are to look to his vifljpries, and he Gonvijiced o£ judg^;
ment to be executed upon Satan's works in us-, becaufe
the prince of thia world; is judged, J^hn xvi. 1.1. By
following the Captain of our falvation, we m^iy expeft to
have all the works of wickedjiefs in: our fi)uls deftroyed, .
fin fubdujed, and. oux bjsarta and lives. fanSVified.
Nijw, ia order to thfi due imsTjQVt.\asnt ^V^^^^^^^'^^
>94 5^*^ Fountain-bead of all Blfjingfj or^
tains of fanctificaiitvn, that God batii i pcned to us, I iball
•. cImIc with a waution or two,
I. Let us beware of neglefiing the means, the out-
. ward means; fuch as, the inlliuitcd ordinances uf Gvd,
the word, facraments, and prayer ; f )r ihefe are lactti-
fying means. The w rd < t grace is a lanttifying word;
therefoic, ** As new burn babes, defire tne iincere milk
of the word, that ye may grow thereby,'* i Pet. ii. 2.
■ 2. Beware of the carclels performance uf, and attend.
^nce upon the means of landtification; for, in this world,
it is the hand oF the diligent that maketh rich: and,
V Curfed is ne ihat d-.th the work (jf the Lord deceitful-
ly," or NE6MGENTLY, as in the margin. Beware t f
fl')th; for, what Iruit can be leen in the garden cf the
fluggard? Yet,
.3. Beware of laying weight upon the means, and de-
pending up in them, as if they c^iuid work the eflc£l»
We tempt God, if we ihink to be fan^liified withi^U the
life of means, which he himfelf hath appointed ; and we
provoke him alf if we dcjiend up n the^n, as if fanCVifi-
Ca ion were of them: whereas means can do nothing
but as the principal agent is plealed to make ufe of them,
and to work by ihem. When we lean to means and in-
ftruments, we provoke G ;d to leave us, fo as we can
find no advant^p:e by thenu
4. -Beware of fl ghting the raoti ns ff the Spirit, or
pf grieving the Spirit, and qucnch-ng the Spirit. We
maylofe the bell ^pportuniLies of thrivin;^ in i'anclifica-
ti-n, and improving thefe open fountains theret>f, if we
Itand not always ready to embrace the motions and.
breathings of the Spiiit. And if we refill the Holy
Ghoit, by whom tiie work of fanftification is beuun
and carried on, we have a hand in marring and retard-
ing his w »rk; efpecially if, by rellrainin,fy prayer, and
by nei][lL(^Ting known duties, and living in known iniipi-
ety, and C'llibienct^-wading fin, we provoke him to be
g. ne.
Lc*t us live under the conviftl'^n of the neceflSty of
holinefs, without which no man fh.'vll fee God; under a
convicliosi of ur own utter inability to fanftify ourfelves,
and of this, that our tuffvw\eticY K'i o^V^ ut G'vd, Let us
Ser. CXVIII. the great Store^bouft opentd. 295
defpalr of doing any thing in our own ftrength, know-
ing tne treachery and deccitfulnefs of our own hearts, as
de eitr'ul above all things, and defperately wicked. And
let us keep our eye fixed upon the all-lufficiency of
Chrill, as able to fave us to the utternioft, and as raade
of G.^d tu us fanftification. And, that we may be the
more provoked to come to God in Chrift for ialvatioa
and fanAification, let us confidcr the pleafurc and fatis-
fatlion that he hath in faving and fan£lifying of loft fin-
ners, and in feeing them come to him for life, falvation,
and fanftification: it is promifed to Chrift, '* He ftiall
fee the travail of his foul, and be fatisfied; and that the
pleafure of the Lord ftiall profper in his hand," Ifa. liii.
10, II. His delights were with the children of men from
eternity; and they are frefli in time when finners come
in to him: their day of coming to, and believing in him,
is the day of the gladnefs of his heart. Many a time have
we grieved him by our fin and unbelief: O may we
now give him a glad heart, by coming to him to be faved
from our fin, and fanftified throughout : and thus may
we ^\ve evidence, that we believe that fanftification is
of God, and that whatever relates to the new creation
in Chrift, whether as to its commencement or advance-
ment, continuation or confummation, thefe and All
tbin^f are of God*
T4 SERMON
( )9$ >
SERMON CXIX
The Yan<5ujftie(J at firft, the Viaor at taft.*
Ge.k. ?Vra. 19.
Qudt a U-^oo^ Jball o^i^ome^ bim^ itii b^ Jhall overcome
JACOB ia h^re \kpofv feis. ^ath be4: making hia will:
and ihoujgh the ey^^ of hb body vvere become dim,
yet th^ ^y^ of bi% nii.nKi was enlightened \o fee wivat
would bpfal hi^ child r^o^gjid to prophefy their lot Th*
twelve fons of Jacob were men of renovyix : bu% Ae
twelve tribes (f Ifrael that defcended from them, and
were d,enoiBinat<yi by them^ vvere yet more renowned.
We find their names upon the gates of the new Jeru-
falem.
From the third verfe of the chapter^ we have the
predidlions concerning each tribe: this verfe is concerning
Gad; and the predidVion is in allufion to the name Gad,
which fignifies, A troop. Jacob forefaw that they were
to be a warlike tribe : and fo we find they were, 1 Chron.
xii. 8. *' The Gadites, it is faid, were men of might ;
men of war fit for the battle, that could handle fhield and
buckler, whole faces were like the faces of lions, and
* This Sermon was preached at Stirling, on Monday, June 1 740.
being the tbank/giviog da/ after the facramcfit of the Lord's Supper,
were
Sb&. CXIX. QJD ^ confue^scfj Sec. 297
vi^TQ as fwiffi aa tbe f o«3 upon the mountaios^'^ HcfoKf^w-,
tb^t the fituation of that Iribe^ oa the other ^ Jot^ab^
wouU ex,pcii« it (^ tbe escurf^oBSi ol th« 9eighbouvin|f
enemi:ea« ibe.MoaUHei and AmmoQit^a. A^d hcr« tw%
ttiag$ aro to)d about tbiei^^
l. Something for their ti^umUiation> t^ pfcv^at tbeir
pcide ; ^ tr^a/^ fiali Qvcucotn^ biai> Tbat they might
xko\ b^ puied u.p with tbctr fr^gih and valour, they
ar^ told thai the troops of their encmiea ihouk^ in many
lli;irw&ea a.\{«rcoi?ie theoi; 4 knoQ^Jballi G^roAtiH iim*
:*, Spmething for their cojifciatioA 2 to fH-ev^nt theif
diToo^ragemeftt hy, iheii d;e-feaN b^ affures thenoi that
th^X &o^-d QioezQom^ a^ ^^ hift; whicK acccrdi^glijr,
waSi fulSlkd, whep, in Sa.uP^ tloae and David's^ tb«
Moablies ae.d Ammooitea were wholly fubdued.. S«a
for this, 1 Chron. v. 18, — 22. " The fou* of Reubca, and
the.Gadites,and half the tribeofManafleh, of valiant m^n,
men able to bear bucktec and fword, and to ftioct vitb
bow, and flcilful in war, four and forty thoufand feven hun-
dred and threefcore that went out to the war. And they
ngitade war with the Hagaiitea> wick Jetur, aad Nephifh^
and Nodab. Aad they were helped againil ihcm; and the
Hagarites were delivered into their hand, and all that were
with th^oA : ht they cried to God in the battte, aad he v-as
intreated of them , becaufe they put theii t¥uft ia hira. And
th^ytoojfe away their cattle ioftheircauieb^ fifty thaufand;
and of %eep,lwo hun.dred and fifty thoufand;: aodof affes,
two thoufand ;andof men, an hundred thoufaad. Fop there
fell down many flaia, fer the war waa of Giod« And chcy
dwelt in their fteads until the captivity.'^ Thus it wasj
aocompliiSied what |acoh here ibretoU of Gad» Jt troof^
JI^ uriercofn^ btm^ Aut be-JbalL QtksrcowM at $b^ loft.
^w thi$4 together with sdl other fcriptu^ea, is gcva*
f«if ouv iftflf u£)tioi^ and f eprefenta the caijb aad lot of
God's church and people to the end of the worUi««»
£knce \ dedUiCe thsa folibwiag abfervatioa.*
DocT. " That the Ifrael of God may, fop a tim^, ka ,
^bafijied, vaBquifred, and d^&atcd by troops of
y enf mi^ and oppofitioaa ; yet, they ihaU ^
' '^ wCtoifiM at laft.'^
19^ <fAD tie cQnjuered^ Ser. CXIX.
Thus grace in the foul is frequently foiled in its c6n<
fli£ls : troops of corruption overcome it. But the caufe
is G<4's ; and grace will, in the -Ifue, come off a con*
quemr; yea, .more than a conqueror, Rom. viii. 37.
Inftances in fcripture, of tae de eai and conqucil of
God's pec-ple, are many. — ^Jacob feemcd to be atfeat,
fo as he was obliged t" fly from the lace of Elau : but
he defeat him at laft. — ^J ifepa was dereat by a truop
of falfe cruel brethren, and mighty fpp fiiiuns : but he
' overcame at the lait.—- Ifrael wa.> many tihies overcome
by troops of enemies: but :hey <'vercame at lall. — Gtirift,
the Captain of falvation, feemed to be civercome for a
'while, by troops and armies of alTauicing opp.}fiiions
from heaven, earth, and hell, by which he was brought
down to the duft of death : but he was viftorious, and
overcame at laft.
Here we may touch a little, through divine aid,
at the following heads of method.
I. At the foils which the Ifrael of God meet with ;
and fhew what are the troops that defeat them in
this world, and how far the troops may overcome
them.
II. Speak a little of their viftory, and how they may
be faid to overcome at laft.
III. Offer fome reafons of the doftrine, Ihewing why
they are many times overcome, and why they fliall
overcome at laft.
IV. Make application of the whole fubjeft.
I. We are to fpeak of the foils which the Ifrael of God
meet with in this world. And 1 am here to obferve
thefe two things, i. What are the troops that overcome
them: and, 2. How far the troops may overcome
them.
i/>> What are the troops that overcome the Ifrael
of God in this world ? To this we reply in the fol-
lowing particulars.
I. There is a troop of lufts and corruptions, by which
they are many times defeat; *' Iniquities prevail againft
mff, '' fays David, Pfal. Ixv. 3 • This is a numerous troop,
"• yet conquering Trfhe. ' 299
Coraprehending inniitncfable vain thoughts, and vile
iniagiiiatiunsv befetting and beficsing the frml in lime
of hearing, praying, conimiinicating, and every religi-
ous duty. This troop is a body of fin, that niakes the
Ifrael of God to cry cut fonietimes with Paul, '* O
wretched man that 1 ani! wiio fliall deliver me from itr'*
RoTTj. vii. 24.
2. There is a troop of ungodly men in the world,
that they have to fight with, and that fumetimes over-
come them : *' Judge me, O God, and plead my caufe
againll an ungcdly nation," Pi'alni xliii. i. This 15
a troop that many times bears down the work of God
in a churvjh, and the w<.rk of God in the heart. As it
was with Ifrael of old, fo it is with the church \n
all ages : (lie is never without enemies that annoy ht r;
fometimes the tyrant, by heart-hatred and open pcrfc-
cution ; the atheill, by profanenefs of life; tiie heretic,
by corruption of doftrine 5 and the hypocrite, by mere
pretences to holinels.
3. There is a troop, of devils that annoys and defeats
them, while they v/reftle not only with flcfh and blot d,,
but with principalities and powers, Eph. vi. 12. The
devil and his inltruments are the troops, of hell that
farr und them, and armies from the bottomlefs pit
that affaults them, and throw many fiery darts of tensp*
tation at them,
4. There is a troop of officers in church and ftate,
members of courts and judicatories, civil or ecclefia!Hc«
that fometimes fall heavily uix)n them. Tims Chrift
warns his difciples, Matth. x. 17. ** That they will
be delivered up to councils, and fcourged in fynagoguet,
and be brought before governors and kings, for bis. fake,
for a teftimony againll them and the Gentiles.V And be
warns them not to be ofiended, faying, ** They Ihf U put
you out of the fynagogues; yea, the time coraethl that
wh' f ^ever killeth you, will think that he doth God fer*
vice," John xvi. 2. 1 might here mention many troops and
armies of oppofitions they may meet with; fuch ds,a trdop
of earthly cares and vexations, a troop of bellifh fnare^
and temptations, a troop of grievous trials ahd tribula^ .
3P9 GAB the mmju^^ Ser- CXIX.
tions, and crofs difpenfatiuns that may attack and over*
oome theto. But I I^ailea to ihew,
idly^ How far the troop may ovcrcomq them, I
ihftll msntioAi four degr^ea o£ vi£i)ory that the troop of
eoemie& and oppofers may obtain over them.
z. The 6roop may overoome them fo far, as to bring
thcni to diftrefs and great bondage, as Ifrael was under
in Egypt, and in the days of Nehemiab, when he faid,
chap. ii. 17. " Thou feeft the diftrefs we are in, hour
J^rufalem lietli w^le." The child of G<.d may be
brought to David*5j>rayer, Pfalm xxv. 17. ** O bring
IM out of my dilbrcffes :'* a troop hath overcome me,
and brought me into diftrefs ; O bring me out !
2. The troop may overcome them fo far,.as to bring.
them to difcouragement and difquietude, as well as dif^
trefs. Thps it waa with David, when troops of fin and
iaiquity had defbat him, and goi|e over his head; '' I am
fibeble and. fore br )ken: I have roared, by reafon of the
difquietnefs of my heart," Pfalm xxxviii. 8. A man.
may be outwardly diftreffed* and not inwardly difquiet-
ed=; but then he is greatly defeat, when he is greatly,
difquieted;
3. A troop may. overcome, them fo far, as to bring
(fhfl^m to defpair : this is yet a forer defeat, when tha
ohurch or diild of God is fo far vanq'iiftied and over^
come, as to fay, **^ My ftrength and my hope is perifhed
from the Lord!' remerabring mine afflidion and niy
mifery, the wormwood and the gall,'* Lam. iii. 18.
So far were the difciples overcome with the troop
of temptation, when their Lr)rd was dead and buried,
th^ their hope was giving up the ghoft; when they faid,
^ We t*ufted that it had been he that fti uld have re-
dkemed Ifrael :" but now, might they fay. We find
(Mrfelvae miftakeii ; our hope is gone. Oh ! what a
jfrcaf viftory does the. enemy gajn, when the Ifrael
of God are brought to defpair !
4. A troopi may overcome them fo far, as to bring
tiiem to death.; to the fentenoe of death, and to deatli
kfklf.-vTo the fbntence-' £ death, as it was with the
apolUe* 2 Con i* 9. ]VWe had the fentence of death
h ourfelves, that we ftiould not truft ia ourfelves, but
yet €^nquering Trite. ^Of
in God, which fai&th the dead-"— Yea, to death itfelf.
and afiliial killing; "'Yea, the time cometh, that whcf^
foevtsr killcth you, fliall think he doth God fcrviCe,"
Jtvhn xvL 2. And thus you read of the killiaig oi Aie
witneffiis, Rev. xi. 7. The children of God may be f©
defeat and overcome, as in a fplritual fenfe, to be killed,
dead, and buried, and have the grave ftone laid upon
them, as it was upon their glorious Captain. Thus
the church cries, Lam. iii. 53. *' They have cut off my
life in the dungeon, -and call a ftone \x^m me.^^ Alas I
how has a troop overcome them! when they are faying,,
£zek. xxxvii. 11." Behold^ our bones are dried, and our
hope is loft; we are cut i^ff for our parts." And as it ia,
Pfalni cxii. 7. " Oar boneis are fcattered about the
grave's mouth, as when one cutteth or cleaveth wood
«pon the earth.^'
Thus a troop may overcome them fo far, as to briog
them to diftrefs, difcouragemerit, defpair, and death-
And, O Sirs, where is the Chriftian that is not con*
quered mamjr a time by a troop of inward corruptions^
or outward temptations, or both! Where is the tribe
©f Ifrael, that may not be named by the tribe of Gad ?
<! troop Ifbail avercome them. How does the enemy
overcome their faith, overcome their hope, overcome
their patience, overcome their courage and c )ft>fort,
and dafh them down to the ground ? — So i»uch of
their 'foils.
II. The Second thin^ propofed was, To fpcak of Ttieir
-Tjaury ; i^eyJhall^Xftrcome at laf$. As did Gad, fg^Ihall
ail th^ true Ifrael of God* Here it may be confidered,
How they overcome, and when they overcome; or ia
what refj'>e6ts they may be faid to overcome at lAft.
i/>. How they (hall overcome. I name frx iiieanSi
by which they feffeSuate this.
1. They overcome by knowledge; 'Dan. xi.3 fc. •* The
pjsople that know their God, Ihall be ih-ong, and do ex-
ploits." And particularly, by getting the knowledge of,
and acquaintance with the Captain c^ fulvfttioh, •having
aband inted their old gfeneral,^the devil, under whofe ft^d-
•rd all tbk'eliMdreQ Wtoeo 1»y 4i%«aict vi«e,^/t)%x ^^s^v^ft^
301 GA'I^ the conquered^ Seu. CXIX,
God ; but now, by the knowledge of Chrift, they are
ftn^ng and do cxplms : fi)r, by hiin lire;;guiening them,
they can d^ all things. — ^They overcome by the kn-^w-
ledge of the warfaring lite i>f the Chriliian, L as to be
refolved upon tins lite, and not to be always lying in a
bed of eal'e. — Bv ihc knowledge of the nature of tje
war, that it is fpiritual, and that the weap;ns of it are
not carnal, but mighty, through God, to the pulling down
ilrong holds, calling d wn imaginations, &c. — And by
the kn^)wledj:e of the neccCity of new recruits of grace
and ftrength from Jefus Chrift. — This knovV ledge com."
prebends acquamtance alio, with the oppofite intcrefV
and parties concerned in the war ; how it is grace on
the one fide, and corruption on the other; Chrilt en
the one fide, and the devil and the world on tlie other :
the dragon and his angels, againft Michael and his
angels, it is neceffary in order to overcome, that
the f ildier know his friends and f ^es. — It comprehends
filfo, a knowledge both of the p wcr and p licy of tiie
enemy, and of the power and vviid>m «f tlic capiain
to counteract the enemy. '' The people that know
their God, ihall be lirong, and d 5 cxpl >its."
2. They overcome by faith ; i John v. 5. *' This is
the viftory whereby we ovcrc-^ni:; liie w.-rld, even our
faith."^' The lulls frf" this world, and the gc^d of this
world are thus overcome : *' Whom refill, lledfaJl in
the faith. Above all, taking the fliield o\ faith." By
faith we wax valiant in fi^ht, Hob. xi. Faith hath
a fifter that is called Hope, and tney.are b')th joined
together, as part of the G.irilHan armour, i Thef. v. &.
Where faith ferves for a breail-platc; and for an Uelmet,
the hope of falvation.
3.' They overcome by love ; this is alf) joined uith
that fa:ne faith, i Thef. v. 8. '' Let us wli'> are of the
day be fober, puttiny^ on the breail-plate of faith and
love.** Love is a very llrmg pece of. armour, that can
go thn ugh troops of opp Titinns ; *' Love is flrong as
death; &-\ Manv waters cannot quench love, neither
can the fl >'^ds dr »wn it," S »ng viii. 6, 7.
4. They overcome by the-. nVeans»ofi. pr^yqrj j^fa^t.
xxvL 41. '* Watch and pray, that ye enter not into
yet conquering Tribe. 303
temptation.'* This weapon ye find among the reft,
Epli. vi. 18. " Praying always with all prayer and fup*
plication in the Spirit." This weapon Paul ufed,' when
a troop invaded him, and a meffenger from Satan attack-
ed him ; •* For this I bef >ught the Lord thrice." The
prayerlefs man is a vanquilhed man : but as long as
a man can pray in faith and in the Spirit^ he is armed
againll the devil and his troops. It is bed wreliling
againft fm and Satan, fighting on our knees; but
ceafe praying, and yi£tory is gone.
5. They overcome by the bloid 'f Chrift, in a fpecial
manner; *' They overcame by the blood of the Lamb,"
Rev. xii. II. This is the principal weapon, without
which, the refl: are ufelefs. It is the blood of Chritt
that fatisfies jnflice, purchafes vidory, cleanfeth from
all lin, and walhes away enemies as a flood. It is the
blood of Ghrift that poifuns the old ferpent, and deftroys
Satan's power : when Satan bruifed the heel of the
woman's feed, Ghrift, the promifed Seed, gave the
ferpent's head a blow, as it were, with his bloody heel,
and broke the devil's head therewith ; for, *' By death
he deftroyed him that had the power of death, that is,
the devil."
6. They overcome by the word, which is the fword of
the Spirit, Eph. vi. 17. Hence Ghrift repels Satan ftill
with this word, " It is written, it is written." See i John
ii. I. ** I have written to you, young men, becaufe ye are
ftrong, and the word of God abides in you; and ye have
overcome the wicked one." Are ye affaulted with the
troops of temptation ? Then call to mind God's word of
command, his word of threatening, his word of promife.
You may do thus, and thus, fays Satan : no, but fay you.
So and {'iy hath God commanded. There is no harm:,
fays Satan : nay, but, fay you. So and fo hath God
threatened. You will be nothing the better of your
religion, fays Satan : nay, but, fay you, So and fo hath
Grod promifed. Is fin and corruption ftrong? Then plead
the promife, faying, as it is, i Kings i. 13. ** Haft thpu
not faid that S )lonion fliall reign? and, behold Adonijah
hath ufurped the throne." Thus they overcome. ■'^'*
Thefe two weapons, the blood ol Oa\^^ "^cA. ^^
j04 GAD ibc tonfuer^df Ser. CXIX.
word, arc joined together, Rev* xii. it. " They over-
came by the Mood tyi the Lamb^ and by \hc word of
their teftimony." By cleavitig zealoully to the caufe
of truth, they were helped to convince their beli-oklcrs,
and confound their enemies^ to confirm their frtends.,
and fo overcome the troop of oppoferg.
zdiy^ When they overcome, or in ^'hat refpefts they
may be faid to overcome at lad. Th^fe fix things are
here imported.
1. The partial vi£lory they <Atain in tini^, fo as they
fet day about, as it were, with the enemy, whten the
;ord returns to them^, and faith gets inp its head, and
their fpiritual armour is exercifed.
2. The final and full viSory they obtain at death attd
judgment; when, as tlie laft enemy to be deftroved is
death ; fo death itfelf Aiall be fwallowed up in victory*
They Jball overcome at Ja/t^- it imports,
3. A gradual vidlory ; or that to which ti*cy coltjc bf
various degrees, rifings and fallings, hopes and fears ;
yet by little and little, as the Lord drove ottt the
Canaanites before Ifrael-*
4. A difficult viftory, that is not obtained till the lafts
after much ado ; for, '' The kingdom of heaven fulFers
violence, and the violent take it by force.'' They muft
force their way all along to the v^ry laft. It imports,
5. A rayflerious vidWy, wherein they conquer^ even
when conquered ; and by being overcome, do over-
come : as Chrift, by death, defiroyed death ; fo they,
by being 'Conquered, do conquer 4 wl*>en, by their foih,
they are excited to fight mone couragioufly ; and by
iheir falls they are made more circumfpeil, more hvm-
ble, tender, warry, and watchf^alv Thus they -overcome
mt the laft.
<>. It imports a certain viftory in the ilTue ; Ih JhaH
svercome at the Ittft^ however uncertain at firft, it fcems
to be ; yea, and not only dubious, but defperate-like,
when troops of enemies overcome them ; yet he that
promifes the viSory will give it to them, and make them
aicribe it only to hinej, faying, ** Thanks be to God^
which giveth us the viftory-, through Jtfiis Chrifti
cur Lord,^^ xGor, xv. 57.
yet conquering Tribe% 205^
In a word, they may be faid to overcome at l^ft,
when, however weak, yet, out of weaknefs they are
made ftrong, Heb. xi. 34. When, after grievous daflies,
they recover new llrength ; and fo go from flrength to
ftrcngth, till they appear before the Lord in Zion, Pfalm
Ixxxiv. 7. When, in extremity, they are helped, with
furprifing auxiliaries from heaven, fo that it may be faid,
** Jehovah- JiREH, In the mount of the Lord it fliall be
feen, the Lord will provide." When, in the heat of
the battle, the Lord makes himfelf known by his ancient
name, " Jehovah-nissi, The Lord their banner.*' When
he Ihews himfelf a prcfent help in time of trouble, when
all other helps and affiftance is gone: "For the Lord fhall
judge his people, and repent himfelf for his fervants,
when he feeth that their power is gone, and there is none
fhut up or left," Deut. xxxii. 36. When, tho' the enemy
prevails, yet they keep the field; and when, tho» they
lofe many battles, yet they gain the war. Then, and
in thefe rcfpe£ls, they may be faid to overcome at laft.
III. The third thing propofcd was. To offer the
grounds of the d:rftrine. And here alfo, there are two
things to be evidenced; i. Why a troop ihall overcome
them. 2. Why they ihall overcome at laft.
i/>, Why it is fo ordered of God, that his people,
while on earth, fhould be thus foiled, defeat, and over-
come ?
1 . It is fo ordered, for the honour of God's perfections.
That his wifdom may appeal* in leading them through
the midft of their enemies: hip power, in enabling their
dead men to rife and regain the conqueft, and overleap
a wall : his faithfulnefs, in bringing them through fire
and water to a wealthy land, according to his word :
and his goodnefs, in not fuffering them to be tempted
above what they are able, nor always trampled upon.
2. It is fo ordered, for the exercife of their graces,
and of their fpiritual arms; yea, he fuffers them to be
defeated, notwithftanding their arms, that they may
learn not to truft to their graces and borrowed armour,
but to be ftrong in the Lord, and in the power of his
injght.
Vou VII. + U V^^
3o6 GAD the conquered^ Ser. CXIX.
3. It is to make their vidlory the more remarkable,
and their heaven the more fweet, where they fliall ling
an eternal ^V/y'/^wr a fong of vidlory over all their ene-
mies; and that while they are by the way, every new
victory they obtain may be the more fweet, glorious, and
wonderful ; when, after they were daflied and conquer-
ed, they become conquerors.
4. It is fo ordered, that there may be a conformity be-
tween them and their head, their Captain; for, they
are predeftinated to be conformed to his image, both in
-fufferings and glory. Now, he was made perfe£l thro'
fuffering: by death he overcame death ; by being over-
come, he overcame.
5. It is fo ordered, to make them humble and depend-
ent; humble in the fenfe of their own weaUnefs, while
they cannot Hand before the enemy without being foil-
ed and overcome; the devils the world, and corruption
.being too ftrong for them ; and that they may learn to
live a life of faith and dependence upon their powerful
General.
6. Hence it is thus ordered, to help their memory;
Pfalm lix. II. '' Slay them not, left my people forget."
Slay not the enemy, fays God, but rather let them flay
and overcome, left my people forget their prayers, and
forget ray promife, and forget what they have ado for
me, and what I have ado for them ; left they forget to
watch, and wait, and keep under my ftandard.
iflT/jy, Why they Ihall overcome at lalK Their victory
is fure.
1. Becaufe their Head has overcome; their Captain
hath conquered all their enemies, and fpoiled principali-
ties and powers, and made a fliow of them openly, triura-
phinpj over them in his crofs^ Col. ii. 15.; and he is ex-
alted far above all principality, and power, and might,
and dominion, and every name that is named, not only in
this world, but alfo in that which is to come, Eph. i. 21.
And therefore they may be convinced of judgment, and
•of viflory, becaufe the prince of this world is judged.
2. Becaufe their Captain heads them, and goes before
them in the van; ** The breaker is come up before them:
and their King ihall pafa before them, and the Lord on
yet conquoring Tribe* 307,
the head of them," Mic. ii* 13. How can they but have
fuccefs in the iffue, the angel of God going before thcra,
as with Ifrael of old?
3. They fhall overcon^e at laft, becaufe the Captain
follows them, and not only leads the van, but alfo brings
up the rear; "Depart ye, depart ye; go ye out from
thence; touch no unclean thing : go ye out of the raidft
of her; be ye clean that bear the veffels of the L^ rd.
For ye Ihall not go out with hafte, nor go by flight; for
the Lord will go before you, and the God of Ifrael will
be your rear-ward," Ifa. lii. 11, 12.; that is, God will
both lead their van and bring up the rear, fecuring them
from enemies that either meet them, or follow them; for,
** With his favour will he compafs them." God's pre-
fence with his people, will be that to them, which the pil-
lar of cloud was to Ifrael, both behind and before them.
See Ifa. Iviii. 8. '* Thy righteoufnefs Ihall go before thee,
and the glory of the Lord fhall be thy rear-ward."
Chrift, thy righteoufnefs, before thee, as thy van-guard;
and the glory of God, Ghrifl, the rear-ward, in whcjm
God's glory fhines, and on whom alone we can depend,
when our fins purfue us, and are ready to take hold up-
on us, and when we are purfued by any other enemy,
4. They fliatl overcome at lafl, becauf^ their enemies
are Ghrift's enemies; Exod. xxiii. 22. " I will be an ene-
my to thine enemies, and an adverfary to thine adver-
faries." The troops that overcome them are the troops
of hell, that fight againfl the God heaven ; .and therefore
they fliall not always prevail: *' When God arifes, his
enemies fhall be fcattered, Pfal. Ixviii. i. Moab fhall
be dellroyed, becaufe he magnified hinlfelf againfl the
Lord," Jer. xlviii. 42.
5. Becaufe his honour is engaged; his glory is concer-
ned. It is faid once and again, nay a fourth time, in the
twentieth chapter of Ezekiel, He fought, or nurougbtfor
bis name'* s fake ^ ver. 4. 14. 2 2. 44. And, indeed, wbea
Jiis name and glory is concerned, he has more to L fe
than they, in cafe they fhould not overcome at lafl; tiiey
would but lofe their life, their foul, their falvation; but,
he would/lofe his truth, his honour, his glory, which Fs
infinitely greater: thei^efore, they fttfiV 0Ntxc.om^ ^\.\^*
3oft GAD the conquer e^^ Ser. CXIX.
6. Bccaufe they h.ive nlore for them than againft them:
their name is Gad, a troop; a company of two armies ;
yea, they have many troops and regiments on their fide:
and, if our eyes were open, according to Elifha's pray-
er, 2 Kings vi. 17. we might fee mountains full of cha-
riots and horfes of fire, before the Ifrael of God. I will
name ten regiments or (to keep by the words of the
text) troops, they have upon their fide, by which they
cannot fail to overcome at laft.
(i.) The greateft and flirongefl: is a troop of divine
attributes furrounding them, as the mountains are about
Jerufalem, Plal, cxxv. 2. And hence, the place of their
defence is faid to be the munition of rocks; attributes of
C5od, like rocks of defenc,e about them. It is under the
Ihadow of ihefe attributes, they are fafe and viftorious ;
for he fends forth his mercy and truth for that end: " Be
merciful unto me, O God; be merciful unto me; for my
fcwl trufteth in thee : yea, in the fhadow of thy wings
will I make my refuge, until thefe calamities be overpaft.
He fhall fend from heaven and fave me from the reproach
of him that would fwallow me up: God fhall fend forth
his mercy and his truth, Pfal. Ivii. i, 2. I am God all-
fufficient," fays God to Abraham; and fo to all his fpi-
ritual feed. My wifdom, fufiicient for your diredlicn ;
my power, fufiicient for your proteftion, (sfc. " My grace
fliall be fufiicient for thee; my firength fliall be made per-
fe£l in thy weaknefs.'* How can thefe that have fuch
troops for them but overcome at laft!
(2.) They have a troop of graces; namely, faith and
all the reft, of which Chrill hath prayed that they fail
not; '' I have prayed for thee, fays Chrift to Peter, that
thy faith fail not." And fo, he hath prayed that their
hope fail not utterly ; that their patience fail not ; that
their love fail not; that their graces fail not: therefore,
corruption fhall fall before grace; *' Sin fliall not have
dominion over you ; for you are not under the law, but
vnder grace.'* Under that grace of God, that is the
fountain of all graces in them.
(3.) They have a troop of divine offices, and divine
officers on their fide: Chrift, the chief Officer, clothed
with all /aving offices; wbclVitt ^^^n^t^X^^'^tUat of a Sa-
yet conquering Tribe. 3pj)
viour. Redeemer, Friend, and Captain of falvation ; or
particular, as Prophet, Prieft, and King; by whom they
cannot but overcome at laft. And of under-ofBcers,
they have a guard about them,reprefented by Solomon's
life-guard about his bed; " Threefcore valiant men are
faid to be about it, of the valiant of Ifrael. They all
hold fwords, being expert in war: every man hath his
fword upon his thigh, becaufe of fear in the night," Song
iii. 7, 8. Thefe ojEcers, when faithful to their prince,
and armed with the fword of the Spirit, and their feet!
fliod with the preparation of the gofpcl of peace, are
helped to defend the L^vd's people from the fnares and
corruptions of the times, and the troops of corrupt
teachers, and corrupt judicatories.
(4.) They have a troop of faints and witneffes on their
fide. Witnefling faints, in paft and prefent times; wit^
nelling faints, old and late, are fpoken of as helpers and
cncouragers in the holy war; as thofe fpoken of, Heb. xi.
of whom it is faid, chap. xii. i. *^ Wherefore, feeing we
are compalTed ab:)ut with fo great a cloud of witneffes,
let us lay afide every weight, and the fin which doth fo
eafily befec us, and let us run with patience the race that
is fet before us; Looking, efpecially, unto Jefus, (that is,
the head of the wltneffmg remnant) who, for the joy that
was fet before him endured the crofs, defpifing the ftiame,
and is fet down at the right-hand of the throne of God."
Witnefling faints at prefent alfo, fo far as they are faith-
ful witneffes for God, will be powerful wreillers with him
that fhall prevail, and thro' God do valiantly.
(5.) They have a troop of angels on their fide; |' The
angel of the Lord encamps round about them that fear
him, and dehversthem," Pfal. xxxiv. 6. What havock
did one angel make in the camp of the Affyrians in one
night, deftroying an hundred fourfcore and five thoufand: *
they are all minillring fpirits to the heirs of falvation,
and deftruftive fpirits to their enemies.
(6.) They have a troop of heavenly luminaries on
their fide, whenever God pleafes to call them to the
aflillance of his people; even as the flars in their eourfes
fought ag^finil Sifcra. God has made fometimes the
3IO GAD the conquered, Ser. CXIX,
ftars of heaven, the fun in the firmament, to fubfervc the
defign of his people's overcoming their enemies,
7. They have a troop of earthly creatures on their
fide : God has fometimes raifed up an army of inferior
defpicable creatures, frogs, lice, flies, and vermin ; the
moil inconfiderab^e like jnl'efts as a formidable troop to
invade the enemies camp, and make HVael to overcome,
as in Egypt; for, when their ways pleafe the Lord, they
are in league with the ftones of the field; and the beafts
of the field are at peace with them, and at war with their
enemies. Job v. 33. Deut. xxviii. 26, 27.
(8.) They have a troop or army of prayers on their
fide, which God, the hearer of prayers, hath obliged
himfelf to anfwer. Both the prayer of their High-prieft
npon the throne, whom the Father hears always, and
Who hath prayed for Jerufalem, Zech. i. 12. and whom
God anfwers with good words, and comfortable words,
faying, " I am returned to Jerufalem with mercies, my
houfc fhall be built in it," notwithftanding all oppofing
enemies: and alf^ the prayers of his people, offered in
the faith of acceptance through Chrilt : thefe Ihall be
anfwered, for the Lurd hath faid it, Pfalra cii. 16, 17.
" When the L-^rd ftiall build up Zion, he will appear in
his gl>ry; he will regard the prayer of the dellituie, and
not defpife their prayer.'' As the prayer of faith hath
p.>vver with God, lo this troop hath fometimes been ter-
rible to his enemies; as to the Scots queen Mary, that
was more afraid for John Knox's prayer, than for an
army •>f ten thoufand men.
(9.) Thev have a troop of promifes to fide with them,
and affure them, that they Ihall overcome at lalt: though
they be overcome, yet it is promifed them, that they Ihall
overcome at laft: compare Rev. xiii. 7. '* It was given
h:m to make war with the faints, and to overcome them,"
widi Rev. xvii, 14. *•■ Thefe fhall make war with the
Limb, and the Lamb fhall overcome them; for he is
L ,' d 'f lords, and King of kings; and they that are with
him, are called, and chofen, and faithful." It is promif-
ed, the Lmib fhall overcome them, and make his fol-
lf>wers overcomers; and, '* All the promifes of God, are
Yea and Amen in Chrift, to the glory of God:" and
yet conquering Tribe. zii
therefore, this troop Ihall overcome for them ; ** Heaven
and earth fliall pafs away, but not a jot or tittle of his
word fhall fall to the ground."
(lo.) They have a troop of providences, divine pro-
vidences, however crofs in appearance to bring about
their complete viftory; for, J' All things ftiall work toge-
ther for good to them," Romans viii. 38. ; even all the
viftories that the enemy, doth obtain over them : *' All
thefe things are againil me," faid Jacob; and yet they
were working for him. All Jofeph's troubles, and the
afflidVions that he met with, were but bringing about his
advancement; and, fo all the foils and defeats that the
believer meets with, contribute to his being vifilor at lad:
even all the plots of hell, and .rage of men and devils a-
gainft Ghrill, contributed to bring about his triumphant
viftory; fo, all his people, however contradided and con-
quered, fhall overcome at lalt. Tho' a troop overcome
them, yet having thefe numerous troops upon their fide,
the final victory fhall be on their fide alfo.
IV. The next thing propofed was the application. If
it be fo, as in the firft branch of the. doftrine, That the
Ifrael of God, may for a time be foiled and defeat by
troops of enemies and oppofitions, hence fee,
1. That the ftate of the church and children of God
in this world, is not only a militant flatc, but may be a
maftered ftate, may be conquered by their enemies with-
in and without; Ifrael may be long in bondage to their
enemies. Believers may be long under captivity to the
law of fin and death; " I fee a law in my members war-
ring againft the law of my mind, and bringing me into
captivity to the law of fin, which is in my members,"
Rom. vii. 23. Think it not a new or ftrange thing, to
fee the caufe and people of God opprefTed and borri down,
vanqui filed and overcome.
2. Hence fee, it is no fmall oppofition that the Lord's
pef)ple fliould lay their account with; A troop pall over-
come bint; importing, that confederate forces againfl
them may be expelled; " The kings of the earth may fet
themfclves, and the rulers of church and ftate may take
counfel together againft the Lord^ fe^'vTv^n l^eXxi.'^Vix^^i^
U 4 "^^^^^
jll GAD the conquered^ Ser. CXIX,
their bands afunder, and caft their cords from us," Pfal.
ii. 2, 3^ See Plal. Ixxxiii. i,— 8.
3. Hence fee, that confederate powers againft the
people of God, may be conquering powers, for a time ;
they may gain the day for a while, and the Lord only
knows how long. The Ifrael of God may be put to cry
under the continued prevalenee of inward corruption,
and outward oppofition, as Pfal. xiii. 1,2. ^' How long
wilt thou forget me, O Lord, for ever? How long fhall
mine enemy be exalted over me?"
4- Hence fee, that the true Ifrael of God are at the
worft, but involuntary captives to their enemies, viz.
fin, Satan, and the world of wicked men ; but are ne-
ver voluntary fubjcfts or fervants to them: Gad^ a troop
Jball overcome Aim, againft his will; he fhall never incor-
porate or be embodied with the troop, nor make league
with the enemy. The doArine of the falls and foils of
believers, may be dangerous to the fecure, and a ilone
of ftumbling to them. Why, fay they, I am daily o-
vercome by fin ; daily rnallered with corruption ; ray
heart dead like a ftone in prayer ; but, my blefling on
the minifter, for he gives me hope, faying. Believers
may be juft like me ; and fo I conclude myfelf among
the number of believers, and hope to be faved as well
as the beft : Alas 1 beware, man, left this kind of rea-
foning prove your fpot to be none of the fpots of God's
children. The faints may be foiled, and fall before the
enemy, hut they will not ly in the puddle like the fwine
in the mire; but rather ftruggle like a ftieep in the mire,
reftlefs till relief and recruits come.
5. Hence fee the reafon of the variations and the
changes in the believer's cafe and lot ; a troop may o-
vercome hiip, bat he is overcome with a But. There
is oppofition to oppofition in the cafe ; and, as the ene-
my treads upon him ; fo, fometimes he treads upon the
enemy; and, by alternate turns, they defeat one ano-
ther, fo as the ifl'ue feems dubious, and the poor believer
fears, left, one day, he fall by the hand of Saul.
6. Hence fee matter of daily humiliation and exercife
to the children of God, while they are here in this wt^rld,
where they may expeft, certainly^ that a troop ftiall o-
' yet conquered Tribe. 313
vercome them ; and therefore, they ought liot to be fc-
cure, but watchful; they ought not to be proud, but hum-
ble; they ought not to be lazy, but aftive; they ought not
to faint, but to fight. Spiritual adiion is the firll, the
iecond, the third, and the lall part of a^Chriftian. Re-
ligion is ho eafy bufinefs; ncr is it enough to begin \b'eli
in the way of God: unlefs we hold on, we cannot be vic-
torious: ** He that endures to the end, Ihall be faved."
It is dangerous to fit down and make a truce with the
enemy, or go into a ceffation of arms. Yea, it is dan*
gerous to parley with temptation, and to reafon with the
devil, whether you fhould venture on fuch a fin or not;
though you Ihould muller up" arguments, you may find
the devil is a better politician than you: his agents alfo,
that oppofe God's work and caufe, may defeat you ia
point of policy; and reafon more ftrongly againft the
caufe of Ghrill, than you can do for it: they may filence
you in difpute; but» it were beft for you in fuch a cafe,
to fay with the woman, that fpake with the fpirit of a
martyr, " Indeed, I cannot difpute for Chrift; but I can
** burn for him." So may you fay, when unable to an-
fwer fubtile adverfaries, Though I cannot reafon and
argue for Chrift, yet I will fight for him, witnefs for him,
I will do for him, I will fuffer for him; and, thro' grace,
I will die for him.
7. Is it fo, as in the fecond branch of the doftrine,
that the true Ifrael of God fliall overcome at lall ? Hence
fee then, matter of examination and trial. Let us fearch
and^ry if we be of the tribe of Gad^ that however con-
quered for a while, fhall overcome at laft. See if you
be, in a fpiritual fenfe, what Gad was in another. Thie
tribe of Gad was a warlike and a wrellling tribe^ a va-
liant and a viftorious tribe, 1 Chron. v. 18. 20. xil. 8.
Try then what Spirit you are of.
(i.) Have you got a warlike fpirit; a difpofition for
the ,holy war againll fin, Satan, and the world ? If fo,^
then you have feen yourfelf by nature, to be a flave ta
thefe enemies, a Have to your lufts, a flave to Satan,
and a drudge to the world; you have found the curfed
chain of fin, dragging you downward, downward, down-
ward ! You have feen yourftlf \Ti ^ul^xi. ^xA X^^^v??.
314 GAD tbe conquered^ Ser. CXIX.
to fplritual enemies, and would have given a thoufand
worlds to be out of the prifon, out of the houfe of bon-
dage. Next, you have got a view of the glory of the
Captain of falvation, fo as to embrace him as your Ge-
neral, and come, under his colours, knowing that there
is no fighting, no overcoming, but by his ftrength ;
" Not by might, nor by power, but by my Spirit, faith
the Lord." Have you got a Spirit of warfare, fo as to
commence and carry on a perpetual warfare againft fin,
and never to be at peace with it ?
(2.) The tribe of Gad was a wreftling tribe, they
wrefl;led with their enemies, and they wreftled with
God, like their father Jacob, for vidlory over their ene-
mies; hence it is faid of them, and the reft who joined
with them, i Ghron. v. 20. " They cried to God in the
battle, and he was intreated of them ; becaufe they put
their truft in him.'' Try if you have a wreftling fpirit ;
kAow you what it is to wreftle with God for the blef-
fing ; to wreftle with God for victory over your lufts ?
And as it was the Lord's battle, that the tribe of Gad
fought againft the enemies of God ; fo, fee what fide
you are upon, for only thefe that are upon God's fide,
upon Chrift's fide, upon truth's fide, Ihall be overcom-
ers, and at laft viftorious.
8. Hence fee matter of terror to the enemies of God,
and of his people, who are fighting againft God, and
his work, caufe, and intereft; though they ftiould over-
come at firft, yet they ftiall be overcome at laft. If the
children of God, and his caufe amongft their hands,
fliall overcome at laft, then you fliall be overcome at laft;
thougbyou ftijuld fight and prevail for a while, you
ihall be dreadfully defeat at laft. If you continue in the
enemies camp, fighting with the dragon and his angels,
againft Michael and his : fight as you will, you ftiall be
deftroyed at laft. *' The laft enemy to be deftroyed is
death;" but you may be amongft the firft enemies to be
deftroyed. If you remain, O finner, an enemy to the
Son of God, know, that he is manifefted to deilroy the
works of the devil; and all the inftruments of the devil,
that are workers for him; they are all devoted todedruc-
don: '• The enemies of the Lord ftiall be as the fat of
yet conquering Tribe. 315
rams, they (hall confume; into fmoke Ihall they confume
away.'' God hath promifed to Chrift, that his enemies
ihall lick the very dull; and that he will plague them
that hate him. You may think that you carry the day,
and carry all before you, when you.get the minillcrsand
people of God oppreffed ; the witneffes killed ; pallors fet
to the door; and people fet to the field : but yet a little
while, and Zion will be a burdenfome Hone to her ene-
mies ; they that fall under the weight of it, fhall be grind-
ed to powder; for,. '' God fliall arife, as in mount Pera-
zim; and be wroth as in the valley of Gibeon. When
he whets his glittering fword, and his hand takes hold of
judgment, he will render vengeance to his enemies, and
will reward them that hate him."
You Ihall be overcome at laft: though- you be of the
troop that overcomes the tribe of Gad a thoufand times,
yet you Ihall be overcome at laft, even though you
miilake, and think you are doing good fervice to God,
while madly perfecuting them. It may aggravate their
trial at the time, that you purfue them as enemies to God,
and difturbers of Ifrael, and fuch as turn the world up-
fide down; but it ftiall aggravate your torment, that,
under a profeffion of religion, you was an enemy to reli-
gion; that, in the name of God, you fought againft
God ; that you hated and perfecuted God's caufe and
people; and you faid. Let the Lord be glorified. What
ftiame and confulion will God rub upon fuch adVions,
and fuch agents for the devil ? The countenance and
authority of corrupt Judicatories and General Affem-
blies, will be a poor defence, when you are arraigned
for counterafting the great God. What fhall become
of raagiftrates that fit upon the throne of God, abufing
civil authority, by oppofing themfelves to the work of
God ? And, what fhall we think of minifters, who fit
in the temple of Goi^^exalting themfelves above the
heritage of God, opprefling and fcattering them * ?
This antichriftian i'pirit is devoted to deftrudion
* Alluding to fuch in civil power, .at this time, who oppofed a lefli-
mony for truth, and opprefTed thofe who favoured it; and to fjch minif-
ters, who OpprefTed the Lord's people, in the affair of !ga.tVMV\^«^-^ ^^x«
luerly obfervcd, VoJ, V, p. 298* 351. ^^^. /v^^%
3l6 GAD tbe eonjueredy Ser.CXIX.
and perditioB, 2 Theff. ii, 3, 4. Let all wicked finners,
who continue in^ fin and rebellion againft God, know,
that it is hard for them to kick againll the pricks: they
make war with the Lamb, but the Lamb will overcome
them, and oblige them to cry with the apoilate emperor
Julian, Vicifti, 0 Galilee.
9. Hence fee matter of comfort to all the followers of
the Lamb, thiat cleave unto him, and to his name, truth,
and caufe; for it is fure, the oppreffed caufe and heritage
of God (hall get up their head, however long they be run
dcAvn: they fliall not be always under the hatches of de-
preffion, or apprehenfion from enemies: no; they fliall
overcome at the laft: ** The rod of the wicked fliall not
always reft upon the lot of the righteous," Plal. cxxv- 3.
fThe poor believing foul may be crying. Oh! I am over-
come; overcome with a troop of lufts and corruptions, a
troop of devils and temptations, a troop of enemies with-
in and without : but raife up your head and heart, be-
liever, in tfce faith of this, that you fliall overcome at laft.
Your vidory over fin and Satan, death and.hell, is fecur-
«d by the vi*)rd and oath of God, the two immutable
things, by which it is impoflible for God to lye. — It is
fecured by the death, refurredlion, and exaltation of your
captain, Jefus Chrift; becaufe he lives, you fliall live ;
andbecaufe he hath overcome, you fliall overcome: " He
was dead and is alive, and lives for evermore ; and hath
the keys of hell and death." — It is fecured by his vifto-
ries, his blood, and his interceflion ; this can anfwer all
challenges of the adverfaries; *' Who can lay any thing
to the charge of God's ele£t? It is God that juftificth,
who is he that condemneth? it is Chrift that died; yea,
rather that is rifen again, and fitteth at the right hand
of God." — ^Viftory is fecured by God's covenant with
Chrift your head, in whom it ftands faft, and by the love
the Father bears to the Son, our ftiield; '* My loving-kind-
nefs will I not take away from him. If his children
break my law, and walk not in the way of my command-
ments; I will vifit their iniquities with the rod, and their
tranfgreflions with ftripes: neverthelefs my loving- kind-
nefs will I not take from him, nor fuffer my faithfulnefs
to fail,' ^ PfaL I^sxxix. 30, — ^-j. Vl^ory is fecured to
yet conquering Tribe* 317
you by* the inhabitation of the Spirit of Chrift ; ** But if
the Spirit of him that raifed up Jefus from the dead*
dwell in you; he that raifed up Chrift from the dead,
fhall alfo quicken your mortal bodies, by his Spirit that
dwellcth in you : for, if ye live after the fleih, ye fhall
die; but if ye through the Spirit, mortify the deeds of
the body ye lliall live,'' Rom. viii. 11. 13. — It is fecured
by the earneft of the viftory already given : fome graci-
ous experiences are the earneft of the glorious viftory ;
fuch as, grace to hate fin, and yourfdf for it ; grace to
pray and plead the promife againft it; grace to rejoice in
Chrift, and in the hopejof being for ever with him : grace
to hope againft hope^ that you Ihall overcome, becaufe
the viftory is of the Lord; grace to elteem heaven on
this account, becaufe it is a place of perfefl vitlory and
freedom from fin.
Victory is fecured; but, alas! when fhall it be? Why,
you fhall overcome at laft: you may be fare of it, i. At
the laft extremity; for, " In the mount of the Lord it fhall
be feen, the Lord will provide." 2. At the laft battle
yoii may be fure of it; for, ** The battle is the Lord's."
3. At the laft breath; for then your warfare fhall be ac-
complifhed; and death will bring down the houfe upon
the Philiftines, and flay them all. 4. At the laft day;
for then the viftory will be complete, not only over death,
which fhajlbe fwallowed up in viftory, but over the grave,
which, till then, detains the duft of the faints, as an evi-
dence that victory over the grave was not till then con-
fummate. But, ** The Spirit of him that raifed up Chrift
from the dead, fhall then quicken our mortal bodies,"
that foul and body may for ef er triumph together in him,
that made them more than conquerors. It is faid, " The
righteous fhallhave dominion over them in the morning."
Thus you fhall overcome at the laft.
10. Hence fee matter of exhortation and direfkion; in a
word, firft to the enemies, and then to the friends of God.
(r.) You that are the enemies to Grod, and his caufe
and people, joined with the troops of hell that are in
arms againft heaven. Alas! Sirs, throw down your
rebellious arms! We^ as ambaffadors for Cbrift^ «io^W
prayjoUj in CJbrift*i ftfad^ to It reconciled Viiixx^ ^tid-
3i8 GAD the conquered^ Ser. CXIX.
Why will you fight againft him ? you are not a match
for him, *' Who can harden himfelf againft God and
profper?" * Yea, the tribe of Gad, and the troops that
are upon their fide, will gain the day againft you, and all
the legions of hell, ere all be done: therefore, O come,
come and inlift yourfelves with our Captain of falvati-
on ? He is a glorious and vidlorious Captain; he hath
•upon his vefture and thigh, this name written, " King of
kings, and Lord of lords : the ftandard-bearer amongft
ten thoufands." And, though you have been fighting
againft him all your days, to this very moment, by a
loofe and profane wicked life of rebellion, yet he is
content to take all comers, tho' they have been rebels ;
for, " He received gifts for men, even for the rebelli-
ous:" he is obliged by his office to diftribute of thefe
gifts amongft the rebellious, to engage them to come
in to his camp : and, this is the money that the Cap-
tain is offering you, to allure you to come out from a-
mongft the troops and tribes of hell, and to come to
him, and to his fide. O come, come to our Lord Je-
fus Chrift! and, ,1 promife in his name, you Ihall be as
'welc(>me as if you had never lifted up arms againft him.
Come, though you have no money ; come without it ;
for he hath enough, he hath all fulnefs. . Come, though
you have nothing, for he hath all. Come, though you
have no arms, he hath armour to give you. Come,
though you be not able to ftir, if you be but willing, he
will take your hand and help you, faying, Come, give
me your hand, for I am come to take you out of Satan's
fervice and flavery, to be one of my foldiers henceforth.
If enmity and unwillingnefs be'ftill your darling that you
hug, and you are refolved to go on in your rebellion,
then his fword is drawn againft you ; '' He will wound
the head of the wicked, the hairy fcalp of him that goes
on in his trefpafles," andyouperifh by your own choice.
But, if enmity and unwillingnefs be your difeafe that
you would have healed, your foes that you would have
conquered, then come; come to him, and he will con-
quer your enmity, and make you a valiaiit fuldier, a
hearty volunteer, and more than a coi^queror at laft.—
The Lord effcdlually perfuade you.
yet conquering Trib^* 319
(2.) Ouf next exhortation is to you who have inlifted
with this glorious Captain, and become his foldiers, de-
iiring to fight under his banner, againft the devil, the
world, and the flefli : O Sirs, be encouraged to fight the
good fight of faith. Be not difcouraged, poor believ-
er, even though a troop of temptations and corruptions
.fliall overcome you, yet rife and fight again, by faith and
prayer; for, " You ftiall overcome at thd lail.'* Be not
difcouraged, you who honeftly efpoufe the caufe of truth
and reformation againft the errors and corruptions of
the day, though troops of oppofition fhould arlfe from
courts and judicatories, in greater fury than yet they
have done ; though the caufe may feenl to be a loft
caufe, and utterly defeat, yet the caufe of truth is the
conquering caufe, and fliall overcome at laft. Though
a corrupt church fhould inftigate the ftate againft the
witneifes for a reformation-intereft, and overcome them,
and kill them, as it is faid of thefe, Rev. xi. 7. becaufe
their teftimony torments them that dwell upon the earth;
-yet he that can give them power to prophecy in fackcloth,
can, after three days and a half, make the Spirit of life
enter into them, and make a living fucceffion of witnef-
fes, to be as terrible to their enemies, as an army with
banners. See .the courage of Nehemiah, chap. iii. 17,
— 20. when building Jerufalem, and when Sanbalatand
Tobiah laughed them to fcorn, and defpifed them, and at '
the fame time inftigate the ftate againfl them, and repre-
fented them as enemies to the ciyil government, faying,
•* What is this thing that ye do? will ye rebel againft
the king," by difturbing the liegesi* Nehemiah anfwcrs,
** The king of heaven, he will profper us; therefore
we his fervants will rife and build.'' Be not difcou-
raged from duty, you who are amongft the praying and
wreftling remnant, even though a troop of foreign ene-
mies fhould invade and overcome the land, and turn it
into a field of blood, for the wickednefs of them that
dwell therein ; though the devouring fword fhould be
fent to avenge the quarrel of his covenant * ; yet the
. * It was formerly obferved, Vol. VL p. 478. that this nation was,
. at this time, in open war with the couits oi ?»^im ^xi^'^x^^^^*
33iO GAD the conquered, Ser. CXIX.
mourning remnant fli'all be fafe: though a troop Ihould
overcome them, yet they ftiall overcome at laft.
Let me exhort you, O foldiers of Chrift, to put on
your armour, and to look to heaven for Ikill to manage
your arms.
1. Fortify your weakeft fide with the ftrongeft guard,
by watching, efpecialiy, againft the fin that eafiiy befets
us.
2. " Endure hardnefs as a good foldier of Chrift."
The foldier is not well trained for war, that cannot en-
dure the hardlhip of coarfe entertainment, or an ill
made bed ; how (hall he watch all night, and fight all
day? Again,
3. Let me exhort you to keep your eye upon the
Captain-general, that hath already overcome all your
enemies; enter yourfelves heir to his viftories ; " Be
ilrong in the Lord,'' and in the flrength that is in him,
in the grace that is in him. And,
4. Fight much upon your knees, like the Chriftians,
that prayed down thunder and lightening upon their e-
neraies. Luther calls prayer, Cbrlfnanorum bombardo;
♦ The ji^unfliot and artillery of the Ghriftiatis.' Again,
5» Keep clofe to the Captain and his bands ; do not
disjoin the conquering tribe, the tribe of Gad, that you
may be fealed as conquerors at laft; for. Of the tribe
of Gad were fealed twelve thoufand among the reft,
Rev. vii. 5.
6. Be not difpirited with the foils you may get, and
enemies you may meet with. You may have troops of
them defeating you ; but, O rife and take courage ;
for, what can hearten a foldier more, than to be fure
he fhall overcome at laft? Fight, therefore, in the faith
of the final viftory : never lay down your arms, nor
give over praying, believing, trufting, hoping, waiting,
watching, and warring, though you Ihould be foiled
and defeat a thoufand times ; the Captain's honour is
engaged that you Ihall overcome at laft. Set the troops
of heaven againft the troops of hell. Know, that it is
Michael and his angels, that fight againft the dragon
and bis angels ; therefore > \n\v^Xw^t \3\^^n^ z,K\d over-
yet cdnqtietring Tribe. 321
throws you may meet with at firft, whatever battles you
may lofe, yet remember what is coming at lad. Be not
furprifed, if, after a communion, a troop overcome you ;
lo, he httb warned you it fliill be fo; but, he hath made
vidlory as fure ; ** Thefe things have I fpoken unto you,
that you Ihould not be offended. They fhaU'put you out
of the fynigogufcs J yea, the time cometh, that virhofoever
killcth you, will think that he doth God fervice. And
thefe things will they do unto you, becaufe tliey have not
kno\vn the Father nor me; but thefe things have I told
yDUi that when the time Ihall oome, ye may r'emenlber
that I told you of them," John xvi, i, — 4, Be ftrong in
the faith of everlafting triumph in heaven over all your
enemies, when the palm of vidlory will be put in your
hands, and the crown of victory on your head. Lay
your account with being conquered here ; for, a troop
(hall overcome you : and perhaps too loon after this fft-
lemnily, you may be foiled by yol>r fuffoonding foes
within and without. But, O telrever, rifa and fi^t in
the faith,of complete viftory at laft: yqur Captain's name
is " Jehovah-nissi, the Lord your banner:" And there-
fore, O believer! your name at the loweft ftiall bc^
Gad, a troop Iball overcome, you^ but you flxall over-
come at la(V^
Vol- Vlt. + X S£RM01T
( 3" )
SERMON CXX.
CHRIST, THE TRUE MOSES,
SENT TO
Deliver his true Israel, from their fpiritual Egypt. *
Acts vii. 3.
t have feetij I have feen the affliSlion of my people nsbicb
is in Egypt; and I have beard tbeir groaning ^ and am
come down to deliver tbem. And now comey I will fend
tbee into Egypt.
TH E temporal deliverance which God gave his
church out of their Egyptian bondage, was typical
of the fpiritual deliverance of his people in after-ages,
from whatever fpiritual bondage they are under. The
text now read, fliews God's pity and mercy towards
his people, after they had been for many years in a pi-
tiful cafe, and under grievous oppreflions. And there
are thefe five particulars I would obferve in the words.
I. The defignation of the people, who- were pitied of
the Lord, 3fy people. 2. The grievous cafe and diftrefs
they were in. It is called their affliftion in Egypt.
3. The carriage and behaviour of thefe people under
their diftrefs, they groaned. 4. How the Lord Ihewed
his pity to them, namely, both by feeing their calamity;
I bave SEEN, I bave feen it: and by hearing alfo; I bave
* This difcourfc was delivered at Crofs-hill, near Glafgow, 0<^.*ii.
1741. immediately after the Admiffion of the Rev. Mr. Jam«s Fiihcr,
late roiniAer of the gofpel at Glafgow.
HEARD
^ Cbrift tbe true Mbfcs, fee. %^
HEARD their groaning: and then by coming to their help J
/ dm COME do'osn to deliver tbem. 5. What means he
ufes for this end, and how he calls Mofes tor that pur-
poie; And now comey I will fend tbee into Egypt,
Waving the formality of a doctrinal propofition, at
the time, we fhall fpeak a little to each of thefe particu-
lars, in the order now laid down, v/zJ.
I. Speak to the defignation of the people who are
pitied.
II. The grievous cafe and diftrefs they were in*
III. Their behaviour under their dillrefs.
IV. How the L )rd (hewed his pity to them.
V. What means he ufed for this end.
VI. Make fome improvement of the whole*
I. The firfl thin^ then is. The defignation of thefe
who were pitied of God, and (hewn compaflion unto by
him; 3fy people; I have feen^ I have feen tbe aJiiSlion of
MY PEOPLs. Why, v/hat people of the earth are not his?
It may be faid, indeed, *' The earth is the Lord*s, and
the folnefs there:>f." All the people in it are his. All
the people in heaven, angels and faints, are his. All
the people on earth ; yea, and all the people in helL
He is Lord of all, and hath power over all. There is
not a fifli in the fea, nor a fowl in the air, nor a worm
in the earth, but they are the Lord's. But yet, for all.
that, God has a people that are his in a fpecial manner*
And you may fee the description of them, Rom* ix* 4, 5*
*' To whom belongeth th« adoption, and the glory ^ the
covenants, the promifes, &fc. Whofe are the fathers,
and of whom, concerning the flefli, Ghrilt came, who is
God over all, bleffed for ever.'^ God claims a relation
to them. '
And here it is proper to obferve, that in this, and fe-
veral other places in fcripture, this title of God^s people
is fpoken of with refpeft to a vifible church, a mixed
people of good and bad; as when he fays to Ifrael, ** I am
the Lord thy God, which brought thee out of the land of
Egypt, and out pf the houfe of bondage.** Atvd V4V\^x^^s»^
in raaDY.ioilaflC^s, it is fpoken co\\eet\\^\N ol \}ct^ >n\vv3vs^
324 Cbrift tbt true Mofes, Ser, CXX.
body of the church, this rule is to be obferved^ that,
where the Lord is mentioned thus, in relation to a mixed
people, all the privileges that flo^w from fuch a relation
of God^ to that people, are but common privileges : I
imean, common to all that vifible church. Thus the
privilege of bringing out of the land of Egypt was a com-
mon privilege ; common to all the people, good ^nd
bad among them; even as our deliverance from Romifli
Babylon, in the Reformation, ^c. But though God be
. called the God of a church or people, colleflively, and
they -called his people, which infers many excellent pri-
vileges, though common to them all, as in the forecited
Rom. ix; 4. ; yet he is not their God in the fame refpeft
as he is the God of thefe that are believers and true If-
raelites ambngft them. As, ** They arc not all Ifrael,
thatare of Ifrael;'^ fo, the true Ifrael have diftinguiflied
favours sind privileges conferredon them beyond others:
he is their God, and they are his people, in a peculiar
mantier; atid they are pcffeffed of faving privileges.
Ifrael, or the church in general, hath a right to Chrill,
but true Ifraelites have a right in him; by their being
made to take pofTeflion of the general right that all the
reft have, by the fcederal relation to him as his people,
ifrael was a peopIe'Jn covenant with God ; he choofed
them for his people, and they choofed him by profeffion
for their God ; and hfippy Ifraelites ihey were, that did
• fo in reality. They had his truth, for their fecurity;
his mercy, for their comfort ; his wifdom, for their
counfellor ; his Spirit, for their guide ; his angels, for
their guardiafis atid miniflring fpirits.
My people; it is, (i.) A title of peculiarity, iniporting
a feparation from other people ; that they are not the
people of the world, but chofert out of the world; they
are not their ovm people, but bought with a price,
(i.) A title of propriety, importing God's intereft in
them ; being a people of his choice, his purchafe, his
promife, his concjueft, his love, and his ciire, (3.) A
title of dignity, importing their high privilege; his peo-
ple are his pleafure, his treafurc, his heritage, his flock,
his witliefs, his crown, his glory, &fr. • (4.) A title of
'divmltyy God's people; itnipon\ti%\)c^€\x ^t^^^^^ or real
■ * ^. • "^"^^
fent to deliver bis true IfraeL 3*5
participation of the divine nature and image ; a people
formed by hirafelf to fliew forth his praife*
My people; they were fo foederally, by virtue of the
covenant God made with their fathers. God faid to
Mofes, when fent to deliver them, " I a,m the God of A-
braham, and of Ifigiac, and of Jacob," Now, he calls
them His people, becauie they were come of thefe, of
whom he declared himlelf to be their God, and the God
of their feed; and with whom he had before entered into
covenant, faying, ** I am thy God;'' namely, in Chrift,
the Mediator of the covenant, who was to defcend of
them, according to the flefli. Indeed, it is only through
Chrill that we can be God*s people; for all the pi-omifes
are made to Ghrill, and thro' him to us. The promife
made to Abraham was of the Meffiah; *^ In thy feed fhall
all the nations of the earth be bleffed." And it is faid,
** Out of Egypt have I called my Son," Holea xi. i.
There the prophet feencs only to mean God's people,
whom he delivered out of Egypt; but yet we fee, Mat.
ii. 15. it is applied particularly to Chrift, becaufe it
was only through him, and for his fake, that this deli-
verance was both promifed and wrought. We are not
then of the number of God's people, if we be not ia
Chrift; take away Chrift and the gofptl, and you take
away your title to be God's peopleV
My people; how ? They were his by virtue of the old
relation to their fathers. There was a long time between
his faying, " I will be thy God, and the God of thy feed,'*
and the time that he faid, to Mofes, *' I am tlie God of
Abraham, Ifaac, and J^cob." It was atleaft the fpace
of four hundred years: yet, by virtue of that covenant,
he calls them that were come of them, after fo long a
time, my people. Hence, many years after a covenant
is made, the covenant ftands. When God hath mani-
fefted bis covenant of grace to a people, receiving them
to be his; aftd theyh^ve thereupon entered into a cove-
nant of duty with him, avouching him to be their God,
and promifing, through grace, fubje^ion to him, though
it were four hundred years old; yea, though it were
four thoufand years, it ftands ; and they who fucceed
are bound by that covenant. There ^t& i^^xfercc^ ^^n^-
3^6 Chrip the true Mojes^ ' Ser-CXX.
nants, and national covenants. In baptlfm, and the
Lord's fupper, there is a perfonal covenanting to be the
Lord's ; and to fight againlt the devil, the world, and
the flelh. But befides, there are national covenants,
wherein we in theie lands have devoted ourrelves to the
Lord, and avowed ourfelves to be his people. In which
practice we were warranted by many Icripture prece-
dents; fuch as, Jofhua xxiv. 14, — 18. 2 Kings xvii. 11.
-^^ Chron. y^y.-^c. Never. was any aftion done more
fedately and advifedly than this covenanting work
was done, that is now fo much buried, forgotten, and
flighted, . The binding obligation thereof upon us is
plain ; if we have the benefit of that religion to which
our fdfefathers fw<.»re an hundred years ago, then we
mufl; be heirs of the oath they came under to the mcft
high God. We find, iu' fcripture, that Levi is faid to
pay tithes to Melchizedec ; and yet Levi was not born
at this time; but it was Abrahj^m that paid tithes, and
Levi being to come of Abraham, therefore he is faid to
pay them. Therefore^ when our fathers fwore to tliis
Covenant, w^ fwore as well as they; and v/e are obliged
to ftand to it, though it were never io many years after.
This generation is now making light of Scctland's Cove-
nant with God; and are fo far renouncing their relation
t(* him, as his people by folemn Covenant. But fee
how God fpeaks in fcripture of his pcc-ple, and their
po^erity after them ; it is faid, Pfalm Ixvi. 6. that God
did turn the flo.ds into dry land, and they went thro' the
flood on font; thtn^ there did We rejoice in him. Hew
pould this be, that they did rejoice in him, then and
t^ere^ fince they were not then come into the world?
]iVhy, becaufe they g^-t deliverance at that time ; c^ther-
v'.v/ife they had been deilrc;yed, and had jiot then exilied.
liLvcn thus, when this land was delivered from Popery,
0t the Reformation ; and, by folemn Covenant, got the
true reformed religion, we being partakers of the bene-
fits, are bound to perform that which they promifed to
do for it. Thus the propjiet Hofea, chap. xii. 4. fpeak-
ing of the wrefUing of Jacob with God at Bethel, fays,
*' He met with him in Bethel, and there he fpake with
AT/," iX'io' many yers before they were born: Here the
fent to delher bis true IfraeL 327
prophet (hews, that they were degenerate from their be-
lieving progenitors; and that they had turned Bkthjll
to Bethaven, the houfe of God,, to the hi>ufe of vanity.
—Thus people are charged in fcripture with the breach
of covenant that their fathers made.
What did we receive from our forefathers? Much
light was conveyed from them ; but what are we tranf-
mirting to our pofterity, but darknefs and defeftion ?
Is it any wonder then we are broken to pieces, becaufe
of a broken Covenant ? The children of Ifrael made
a covenant with the Gibeonites ; and though it was ob-
tained by fraud, yet when after four hundred years,
that it migiit have been thought forgotten, for break-
ing of it they were plagued of God with a great famine;
and God's wrath could not be appeafed, till feven of
Saul's fons were hanged for the hand they had in it.
How then may we fuppofe, will God avenge the viola-
tion of a lawful oath made with himfelf in this land? If
but a parent bind and oblige his children to do fo and fo,
we count it juttice to do it, and great injufticfe and ini-
quity if it be not done, when parents are dead and gone;
is not their feed and heirs bound by their right, pro-
mife, or covenant as well as they were ? What conti-
nual change and ccaifufion would there be in the world,,
if perfons themfelves were only to be tied by their •iwn
perfonal bonds? How much moref iniquity is it for men
to deny their obligation by Covenant to God, made by
their forefathers in their name. And, indeed, Scot-
land is more obliged than other nations; for God was
never more with any than with them ; nor any more with
him than they. Many arrows hath God to ihoot againft
fuch a nation, if we be a nation : many arrows hath he
Ihot. As the Ifraelites, when they made the golden
calf and worfliipped it, it is remarked by one, that
•' never a plague came upon them after, but there was
*' an ounce of the golden calf in it." God could not
forget that, it was fuch a heinous fin ; and fo we may
fay, many a plague hath God fent thefe years bygone,
and many more terrible ones feem a- coming; but never
a plague hath yet befallen us, but there has been art
ounce of this great fin of coveftatv\.-bTC?^Lvci?,\vv\x-. ^^^
X4 ^^^
3^2.8 Chfsft the true Mofes^ Ser. CXX.
God hatb a juft controverfy with the land for our gove*
nant-brcaliKipg ^nd perjury. Mean-time, however light
we make of our Iplemn Covenant, yet this \z one of
the grounds pf our claim to him as h|s people* It is
alfo one of the grounds of his continuing to l^iy cUini tQ
13Q, who own thefe Coven^^^s> ^nd to call us bis pepple :
Mypcopl,^.
H. The feconcj thing in the words isj the mifers^hl^
condition they wpre in ; Ibayeje^n the affliSlion of my
people Hffiic'if are in Egypt. \ haye fe^n it to \)e a| great
afflititipn: and the greatnefs of it may appear in th^ fgl-
lowing particulars.
J. They dealt craftily with them when th^y in-
creafed: fpr the Jting of l^gypt sind his covmcillors fsiid,
" Come, and let us work wifely with them," Their af.
fliction was devifed by the king and his council. Their
whoje wit ^nd ppUcy w^s employed to affli£l God'a p«Or
plq, g^nd the wi*dom of Egypt was not fm^H ; though it
was not true wifdom, yet it was great, like that of tHe
old ferpent. The afflictions of God's people are great,
when the wifdom and policy of men and devils are em-
ployed againll them.
2. The greatnefs of their afllidlioa appears from the
manner how they were enllaved; they were employed in
niire and, play, by the fide of the river Nile, and nii^kipg
of tile for Ipuilding houf^s for the king, and erefting
their pyramids. They were not employed in curious
work, biit in the coarfeft of work, in making bricks ;
and their talks were doubled upon them : they behcved
to do t;wice as much work as t;liey did before. Taik-
mailers were fet over their head, by whom tjhey were
beaten, if t;hey fulfilled, not their taft. And yet, being
denied ftr^w, one partof th^m muft wander about feek-
ing (Iraw, and another making tile.
3. The greatnefs of their affliftion appears in that it
lafted long; for it fceras Xp have begun fhortly after th^
death of Jofeph and his brethren, whca iher^ arofe a-
nother king who knew not Jofeph : and though their
trouble wa5 not all that time in extremity, yet it w^s a
growing Xro\^])h^ till they gaiii^ ^M^^
fent to deliver bis true IfraeU iig
4. To be cut off from all hope of any poflerity ; the
midwives of Egypt being commanded to kill ail ihcir
male children : and when the midwives refufed, the
Egyptians were commanded to lake and caft them into
the river Nile : and, you knov, this occafioned the
miraculous prefcrvation of Mofes. — Thus their afflic-
tion was great and grievous : it was as great as the wif-
dom of Egypt, and as bafe alfo ; likewife growing and
lafting, till it came to an extremity. Then it was that the
IjOrdt'did^ I have /een<, I bavefeen tbeaffli6iionof my people.
^eji. How Qame they to be thus afflifiled? Was it not
by the providence of God ? Yea, indeed, it was; as you
fee Pfalm cv. 25, where it is faid, ** He turned their
hearts to hate his people, and to deal fubtilly with his
fervants :'* fo that their affliClions were ordered of the
Lord, for thefe and the like ends.
(i.) Left his people, living amongft the Egyptians,
iliould become too familiar with them, and fo be drawn
to their idolatry, he would have them to hate them ;
for, if they had been well entertained among them, they
might have fallen away from the true God, as fome of
them did, Jolhua xxiv. Ezek. xxiii. for as fore as
they were affltdled. How much more would they have
fallen, if they had been kindly entertained by thcra ?
For they had as much natural inclination to fall awajr '
from the worfliip of the true God, to idolatry, as all
other men hath ; therefore, he would have the Egypti-
ans to opprefs them.
(2.) That they m ght long to be delivered frem tficir
grievous affliftion, and to be poffeffed of the good land
promifed to them, as the feed of Abraham. He wouM
thus ftir up in them a fenfe of their prefent ftate, and a
defire after liberty. Hence, when Mbfes was fent, they
were glad to hear of their deliverance, and that therd
was hope they would get their head out of the yoke of
bondage they were into,
(3.) That they might not return to Egypt again,
when once they were out of it, re.membring what ila-
very they were in ; though yet it is ftrangc, as you fee»
Num. xiv. they would gladly have been back agaia i
though Canaan was called alaxvd ftoV\xv'j^^S3JeL\si'S^^»xij^
33<5 Cbrift the true Mofes^ Ser. CXX.
honey, and Egypt a place of onions and garlick : yet,
when they found but a little diftrcfs in the wildernefs,
how would they have been back again ? Much more
would they have longed to return, if they had not been
fore afflicted in Egypt. I may add another reafon,
(4.) That in their deliverance from the afflidtion,
God's glory might be the greater, both in manifefting
his juftice, in punifhing the Egyptians ; and his truth
and mercy, in delivering his people.
And here, to adapt this matter to the cafe of God's
people at prefent in Scotland, have they not been in
great bondage, and under grievous oppreflion and church-
tyranny ? Have not judicatories been dealing craftily
with them ? And, have they not been brought under
great hardfhips, by fevere tafk-mafters, and cruel watch-
men ? H )W long hath the bondage continued, and how
greatly hath it been growing thefe good many years ?
How have defedVions come to fuch a height, that a cove-
nanted Reformation was like to have no fhadow of a
teftiraony for it, and fo all hope of tranfmitting it purely
to pofterity, was ready to be cut off, and we from having
a pofterity to praife the L:)rd, and do fervice to him, as
a covenanted land ? Thufe that were appearing for
that caufe of God, have been cut off, and caft out of
the fynagogue ; and fo they, and all that cleave to them,
caft, as it were, to the door ; the Lord having turned
the hearts of this generation to hate his people, and
deal fubtilly with his fervants *• And wherefore hath
the Lord done this ?
I.. That we may not fall in love with the falliions o\
the generation, nor may go on in the fame courfe of
defeAion. Nay, how hath God made his people's af-
fliftion and oppreffion, by ecclefiaftical fentences, the
occafion of rendering their crafty and cruel opprefTors
hateful and contemptible in their eyes, andtheir ways
to be odious ?
* The oppreffion and tyranny of Clmrch-judicatorjes, the feverity
and cruelty of the watchmen, their oppofition 10 a teflimon y for truth,
and their thrufting out of the fynagogue thofe who befriended it^
and adhered thereto, may be fecn laid open, Vol. V. p. 298. 399, 390.
2. God
fent to deliver bis true IJraeU 331
2. God hath fo ordered it, that his people might
long to be delivered from their afflictions, and relieved'
from the hardfliips they were under with reference to
the want of church-privileges.
3. That, being once fet at liberty, they might ufe
all means not tj be entangled again with the yoke
of bondage.
4. That God might be the more glorified, both in •
ftiewing his jull difpleafure againft cppreffors, and hi$
mercy to his people, according to his proraiie in Chrift.
IIL The third thing here is. The carriage and beha-
viour of this people under their diftrefs and affli£lion :
it is exprefled by the word groaning. In the book of
Kxodus it is faid, iheyjigbect^ they cried^ they groaned:
here there is but cne word ufed. For underllanding
whereof, there is a two-fold cry to God in aflli£lion,
I-, The cry of oppreffion. 2. The cry of the oppreffed.
The firft is real, the other is vocal.
1. The firtt, I fay, is the real cry of fin itfclf : The
hire of the labourer is faid, James v. 4. to cry in the ears
of God. A mercenary fervant, that has no more to live
upon but his wages, the with-holding of it cries for
a curfe in the ears of God. And, Gen. iv. 10. when God
^ quellions Cain about his brother Abel, and he fays, ** Am
1 my brother's keeper r'^ God anfwers, '*The cry of thy
brother's blood is come up to heaven before me.'' And
Gen. xviii. 20. the fin of Sodom is faid to cry in God's
ears for a curie. Thus the fin of oppreffion is a crying
fin, and many other fins are crying fins. • Scotland's
perjury is a crying fin. Sin cries for vengeance to come
down upon the committers thereof: thus when Ifrael were
afilifted and opprefied, their oppreflion cried. But,
2. This was joined with the cry of the oppreffed; the
cry of the prayer of G^d's i>eople, Deut. xxvi.7. ** When
we cried unto the liordGod of our fathers, theLord heard
our voice, and looked on our affliflion, and our labour, and
our oppreflion." Sirs, when people are affliftcd and
oppreffed, what is the reafori that the Lord rifes not up
to deliver them ? Do not oppreflions cry in the ears
of the L'^rd ? Yea, but there (hould b^ ^ V^^A^i. s-^^ />
33 » Cbrif$ the true Mofes^ Ser. CXX.
with the cry of opprcffion» there Ihould be the cry of the
opprefled : for» God has two ears, fo to fpeak ; an ear
ofjuilice, to hear the cry of oppreffion ; and an car
of mercy, to hear the cry of the oppreffed : now, when
the cry of oppreffion comes up before him, he keeps up
the ftroke till the cry of the oppreffed come alfo up.
Well, the cry of oppreffion, even of church oppreffion in
this land, hath come up before the Lordofhoils: O
that there were more of the cry of the oppreffed ! the
cry of the prayer of faith. It is not a clamour I am
Tpeaking of; Non vox y fed votum. Mofes is faid to crjy,
when he uttered not a word ; and there are groanings
which cannot be uttered, which the Lord hears and an-
iwers. If under the influence of the Spirit helping our
infirmities, our hearts and voices were going together,
thiraugh thfi land, to cry to the Lord, we might expe6fc
be would hear. As the ear of his julUce hath been
dea&d, as it were, with the cry of oppreffion, obtrufions,
errors, defcfkions, and corruptions ; if the ears of his
mercy were alfo deafened with the importunate cries of
the oppreffed, afflided, and fcattered heritage of God ;
as we believe* in fome meafure, this cxercife is taking
place among foine of the praying focieties in Scotland :
but if there were more and more of it, we might ex*
pcfl: the Lord would remember his covenant, and put to
his hand, asd help up with reformation -work, maugre
all the oppoiition made to it.
Obferve^ It is a pitifAl cafe when people are in afflifiti-
m, Md yet are not groaning nor crying to the Lord,
nor feeking help from him. You fliould look upon af-
diaion as a fcourge to drive you to God. As a good
child, when beaten by his father, will not run away
from him, but draw nearer to him, and cry for mercy ;
io^ in afflifition, we are to rent our hearts, and cry to
a God in Chrlft.
W. The Fourth thing here is, The way how the Lord
rfhcwed his pity to his opprefled people ; / bav&fecn^ I
i^ve feen ; J have beard; I am come down to deliver.
There are three expreffions here by whichhe fliews
his pity. and .compaffion«
pnt to deliver the true If rati. 333
i/>, It IS expreffed by a being ; / have feen^ I have
feen their affiiSlion; or, feeing I have feen it. Here is
mercy in his eye; he gives a look of pity and com-
paffion.
idly^ It is expreffed by hearing; I have heard their
groaning^ I have heard their groaning. Here is mercy
in his eary which was open to their cry.
3rf/y, It is expreffed by a coming down ; I am come
dovfti to deliver them. Here is mercy in hisfeet^ and
bandy and motion^ for their help*— -Thefe are figurative
expreffions, God fpeaking after the manner of men, by
an ufual allegory ; and you have it very orderly ex-
pteffed, Exod. iii. 7, 8, 9.
We fhall i^erfi obferve <hrec reafons of thefe ex-
preffions.
1. To Ihew his wifdora> that when men would ^ft
rightly towards oppreffors or opprcfled, they fhould
cognofce, and put matters to a fair trial ; or ihould fee
with their eyes, as it were, how matters are; and hear
with their ears, what humble fopplications are made
to them, atid aQ; a juft and equal part.
2. To let us fe« the patience of God, that he runs
not at the firft to ftrike, like a furious perfon, but comes
at leifure, and by degrees : having feen the cafe of
his people, he hears their cry.
3. To let us fee the certainty and folidity of God*s
dealings, that though he fuffers long, he will not fuffer
always ; and that, when he comes, he comes to pur-
ppfe, for judgment on his enemies, and mercy to his
friends. When men have pronounced judgment, they
may retraft, becaufe they have not confidered duly be-
fore-hand ; but God hath feen, and feen again ; and
heard, and well confidered matters, before he ftrikcs^
If he hath come with feet of woq1> when he comes., he
will have hands of iroft. We need not fay, the Lord is
long in coming to punifh the wicked, for when he comes,
his ftrokes are fad, and fur e, and heavy. His judgments
are great and heav}*-. Nor that he is long in coming to
deliver his people ; for, when he comes indeed, he comes
down itrith a vengeance on their enemies, and with an
out-ftretched zrm of falvatxvu wid 4^>5citx^xw^:fcVap»^%«.
334 Cbrift the true Mofts^ Ser. CXX.
them: "The day of. vengeance is in my heart ; for
the year of my redeemed is come," Ifa. Ixiii. 4.
Therefore, let us reverence the providence of God
in a way of fhewing mercy; let us wait upon God,
and give him time; his own time, to fee, and hear, and
come. He mud have his feeing-time; I have f^en their
affli6lion. He mull have his hearing-time; I have b^ard
their graanings^ And then he will have his coming-
lime ; / am come down to deliver. *^ He that believeth,
maketh not hafte," but waits his time. Are you op-
prefled with fpiritual enemies ? with ftrong, powerful,
and prevalent lufts and corruptions ? Are ynu crying
day and night, '' Lord, avenge me of mine adverfary ?"
'Luke xviii. 3. Are you longing for God's coming down
for your deliverance ? O wait patiently upon this mer-
ciful and compaffionate God : for he is neither blind nor
deaf, nor dead, like the idol gods of the nations ; no :
he is a feeing God, an all feeing God ; / have feen^
I have feen your affliSlion: he is a hearing God; I have
beard your fecret groajiings: and he is a cominj^ G >d,
he is on his way coming down to you ; " He is a God
of judgment, bleffed are all they that wait for him.'*
V. The fifth thing in the words, is the means and
inftrument that he ufes for their help. And now comey
Mofes^ I will fend thee into Egypt. Now, we are to
confider thefe words, r. Literally, as they relate to
Mofes. And, 2. Typically, as they relate efpecially
to Chrift, of whom Mofes was but a type and Ihadow.
i/>. Let us confider them literally, as they relate to
Mofes; Come nowy and I will fend thee into Egyfit^
to be a deliverer to my people there. And here the
following remarks may be offered.
Remark I. '* That though God could have deliver-
" cd Ifrael by his own almighty hand immediately,
** without any means or inltrument, yet he choofed to
** do it by a' Mofes." He that made a voice to fneak
to Mofes, could, by a voice, deliver them without the
help or hand of any inftrument. He could, by an
extraordinary* providence, dft whatever he did by an
Jnltrament; but he chootcs to ^Te\\\o>j \w\Vc\3Ltv\euts,
fent to deliver bis true Jftael. 335
Thus God could bring about a reformation in Scotland,
without the inftrumentality of any man ; but he choofes
to do otherwife : therefore let none fay, I need not put
to my hand, for God will do his work whether I meddle
or not : but if he be calling us to do work for him, let
us not fay it is needlefs. What if Mofcs had faid io to
God, at this time ? furely it would not have become
him to have refufed fuch an honourable employment.
Put to thy hand^ in the name of God, to the work of
perfonal, family, and national reformation ; and, if you
can do more, pray the Lord earneftly that he would
work the work. We ought not to go into lurking holes, *
when God hath any thing ado ; for, God honours men
thus, when he employs them in any good work. Yet
it is not for want of ftrength he does this, but to try
people, if they will be zealous and valiant for a good
caufe. We Ihould blcfs the Lord, if he be making any
fmall number to take the caufe of reformation to heart.
I have heard how, in our glorious reformation-days,
God fpurred a number of young noblemen oftentimes
to meet by fix or feven in the morning, to ftay together
till nine or ten at night ; and, all that time, to be only
occupied about religion, and never a word of any other
thing ; and yet not at all wearied or nneafy. How did
this appear to be a work of God ! Indeed, if God has
a mind to bring about reformation in our day, it look's
not very likely as yet, that God is to honour our nobility
and gentry to be the beginners of it; but if he Ihall leave
in the midft of us a poor, afflifted, and defpifed people,
a contemptible handful, and make them his inftrument:
he can do glorious things even by very bafe and con-
temptible means ; for fo did he here. Therefore,
Remark 2. " Mofes is taken from the ftation of
" a fhepherd, to be a king in Jefliurun ; a commander
** and deliverer to Ifrael ; like David,- from following
" the ewes with young." Mofes, from his mean fervice,
is called to lay the foundation of the Jewifh church. So
the apoftles, a company of poor fifherraen, were taken
from their fliips and nets, to lay the foundation of the
Chriftian church. God doth great things by fmall con-
temptible means, and means \\v^x ax^^^S.^^^% ^^^'^^
336* Cbrifi the ttut Mofts, Ser. CXX.
was Mofes, as you fee in the verfe following the text.
This Mi)fe5, whom they refufed, faying, ♦' Who made
thee a ruler and a judge?" the fame did God fend to be
a ruler and deliverer by the hands of the angel which
appeared to him in the bufh. When God appears for
his work in a church, fome expeft it will be by very
remarkable inllruments ; and that he will make ufe of
filver or golden trumpets to gather his church : but if
he come not that way, but rather by moft defpicable
means, like rams horns ; why^ think they, what will
tbefe do ? O ! how apt are we to miftake Chriflr^ even
when he comes for our deliverattce, efpecially if he
come income ilrange unbeaten path^ as when ha camtf to
the difciples relief^ but canie walking on the waves of the
fea? Indeed, the floods htvg lifted up their voice: floods
of oppoiition to God's work^ floods of church authoritv
and ecclefiadical fentences againft the work of God,
and witneifes for it. If Chrift come walking upon fuch
floods, and trading but thefe proud waves, and pouring
contempt upon human authority, which ftands i!> bis
way : fome are frighted at his coming in fuch a road,
and afraid it be a fpirit, a delufive fpirit: yea, but God
has Ilrange ways of delivering his people > '* His ways
are not our ways." Man's ways favour of the things of
the earth : *' Is this tlie manner of man?" fays David:
no ; not a man in all the world would have taken you
from iheep-herding, and made you a king ; nor Mofes
from being a ihepherd alfo to be a prince : yea^ but it is
part of God's way, whofe ways are above our carnal
and earthly ways, as the heaven is above the earth.
Remark 3. " The time of God's employing Mofes ;
*' Come iiow^ I willfertd tbee^ &c.'* Mofes might have
thought with bimfelf, why, new? for I was forty
years there already ; and now it is forty years fince I
came out of it : yea, but he was to be employed now
a third forty years^ in leading Ifrael towards Canaan.
But my appearing formerly to be a deliverer among
them mifgave, might be think; why wherefore ;3m»?
Well, but the time was not then come ; but npw is
the time coide for delivering them ; and therefore
his errand was to be the more facceisful. N^'v
fent to dfiliver his true tfrdeU 337
their a^i£lion is coine to any extremity; now is the ac-
cepted iime; now the four hundred years are elapfed,
and the proinife to their father's, that 1 would appear for
them about fuch a time ; therefore, there is work for
you now, M'^'ts, not only as a prophet, to tell the peo-
- pie. that I am abmt to deliver them ; but as my ambaf-
fador to Pharaoh, to demand, in the name of the Kitig of
kings, that he would render the .Lord's people to him.
He is fent as a king of Ifrael t.) lead them forth. G(jd,
many times, when he is ab^ut to deliver his people, fcrevvs
up their trials t > the higheii degree, that fo their deliver-
.ance may be the more wonderful and remarkable.
Revixirk 4. ''That Mofes runs not till he is fent:" he
declared himfclf indeed fomcwhat unwilling at firll, but
this fl)wed from a fenfe of his own unworthinefs. True
anibalTadirs of God are fent of him ; they have a re;2;ii-
lar mlffijn, and mud not fail to g.) when they are fent.
Their comfort, if not their fuccels, depends upon their
being called of God and fent. The fucc^fs, indeed, muft
be referred to God ; but we mult evermore look to our
duty, and yield obedience to the divine call, ufing the
means, and leaving the event to God.
zdly^ Gonfider thefe words, typically, as they relate to
Chrift, pf whom Mofes was a type. His being fent to
deliver Ifrael out of the land of Egypt, and out of the
houfe of bondage, was a typical reprefentatiori of God's
fending his Son to redeem us from our natural (late of fia
and ,tnifery, and worfe than Egyptian bondage. Mofes
himfelf prophefied of Chrill's being fent of God uptm this
errand, Deut. xviii. 18. See AQisvji. 37. where our text
lies. Now, as it relates to Ghri.ft,.and the fpiritual falvati-
on from the fpiritual Egypt, we. are to take a twofold
-View of it, namely, Chrift in, his perfon, and Chrift ia
his minifters and meffengers.
[1.] As it relates to. Chrift himfelf^. here typified by
M >fes, we obfer.ve, That Chrift is the Sent of G^d to
^ deliver us out of the bondage of a natural ftate. He is
fent of God, of Qod the Father for .bur redemption,
God the Father fays, upon the matter, in this tranfadVion,
Come nowy and I na ill fetid thee into Egypt. John iii. 17.
*' G^A fent iaot his .Spn to condennu .th^woxld^ W^^^^\-^^•
voL.vii: " ' f Y "\ " ^^
338 Cl rift the true Mofes^ Ser. CXX.
the world thro'' him might be faved." Chrift made no
objefltion, but fays, *'Lo! I cotne, in tlie volume of the
book it is written of me." Here confider a few things,
1. The perfon fent; / nxiill fend thee. Thee, my
eternal Son; for,.*' God fo loved the world that he gave
his only begotten Son. Thee, my Servant whom I have
chofen; mine Ele£t in whom my foul delighteth."
2. The perfon fending, in the pronoun /; / wtl fend
thee. Who is this I ? It is even God the Father, Son^
*and Holy Ghoft, one God, by unanimous counfel, ordained
and appointed the Son to come into the world, in. his own
perfon, upon the errand of man^s redemption: and God
the Father being the firft in the order of fubfiftency, and
fo the firfl in operation, ^/rt^fA'/r^, therefore the fending is
'primarily afcribed to him, John xvi. 28. ** 1 came forth
from the Father, fays Chrift; and they have believed
that thou didll fend me. John viii. 42. I come not of
niyfclf, but he fent me: and ver. 29. He that fent me is
with me; the Father hath not left me alone."
3. Obferve the fuvereign reafon of Chrill's milfion, it
13 the divine will; /will fend thee. Chrift went intj
it, faying, " Lo! I come; I delight to do thy will.*' ' By
this will Chrill is fent; by this will we are fan£lified,
faved, and redeemed. The whole covenant of redemp-
tion or grace, ftands upon this divine uill; ^* I will give
thee for a covenant of the people. '' See how Clvrift opens
up his commiffion, faying. This and this is the will of him
that fent me: John vi. 38. \' I am come down from hea-
ven, not to do mine own will, but the will of him that
fent me. And this is theFather^s will that hath fent me,
that of all that he hath given me, I ihould lofe nothing.
See ver. 39, 40. I lay down my life for my flieep ; and
this commandment have I received from my Father.^*
Thus it was the Father's will, for the great ends of his
glory, to fend his Sun, our true Mofes. ^
4. Obferve here, the'errand on which he was fent;
I ^oillfend tbee to Egypt; to my people, who are in the
E rypt of this world, and are in a ftate of fm and mifer)S
and bondage to Satan, death, and hell, and wrath, that
thou mayft deliver them; " I will give thee to be. my
falvation to the ends oi iVve tit\X\> lo proclaim liberty to
- / ~ ' ^^
fent to deliver bis true IfraeU 339
the captive, and the opening of the prifon to them Which
are bound,'' Ifa. Ixix. 6.
5. Obferve the folemnity of his niiiaon, and the time
of it ; Come now^ and J will fend t/jee. " We have
*' ftruck hands from all eternity, might the Father fay
*' to the S'jn ; we have been waiting for this time ; our
** delights were with the fons of men ; and now come,
*' let us accomplifh our love-defign : now is the fit
** time; the neceffity of my chofen ones cries for the
** accomplifliment of the promife, That the feed of the'
** woman fhould bruife the head of the ferpent. — Come
** now, and I will fend tbee- to Egypt.^^ And accordingly.
Gal. iv. 4. *' When the fulnefs of time was come, God
fent forth his Son, made of a woman, made under the
law, to redeem them that were under the law.'' •
6. Obferve here, the nature of the miffion itfelf, it is
called a fending; Come now, and I will send thee. And it
imparts the incarnation of the Son of God ; '' The Word
was made flefli:" it imports the fitnefs.of Chrifl: for the
work; '* I will fend .and qualify thee, and put my Spirit
upon thee,* that thou mayll bring forth judgment to the
Gentiles :" it imports the authority of Chrift's miffion,
and God's confidence in him as able for, and faithful to
perform the whole work that he gave him to do: hence
the Father glories in him, Pfal. Ixix. 19. '* I have laid
help upon One that is mighty: and again, This' is my
beloved Son, in whom I am well-pleafed :'' and, in a
word, it imports the Father's zealous concern for the tr-
rand on which he was fent, viz. the redemption: and fal-
vation of men, that before this be left undc.ne, he will ra-
ther part with his own Son, and fend him to Egypt, and
fend him clothed with all authority, (office, and ability,
needful for this work; '' God fo loved the world, that he
gave his only begotten Son." He was fent, and cUme
as a fruit of his everlafting love.
Hence, by way of application of this particular, v/z.
the Father'5 fendmgCBrift, two thingacfpeoiilly may be
inferred.
(i.) O Sirs, fee and admire the love both ^f the Send-^
er and the Sent ; both of the Father* ^nd,o£ tL\^ Scares, vs-
wards Joft and undolae finners,'\yiB* AixAJbfe^
Y a "^"^^^
34^ Cbrift the true Mofes^ Ser, CXX.
bondage to fin, and Satan, and death: ^^ In this was mani-
fcfted the love of God towards us, becaufe that God fent
his only begotten Sun into the world, that we might live
thro' him. Herein is love, not that we loved G.;d, but
that he loved us, and fent his Son to be the propitiation for
our fins,'' I John iv. 9, 10. And as the love of God in
fending Chrill, fo the love of Chrifl: in coming is wonder-
ful: Eph. V. 2. " He loved us, and gave himfelf for us,
an offering and a facrifice of a fweet-fraelling favour unto
God. Rev. V. 2. He loved us, and wafhed us from our
fins in his own blood. Gal. ii. 20. He loved me, and
gave himfelf for me. I will fend thee," faid the Father;
and, *' I will go," faid the S >n: I will go d >wn to earth,
down to Egypt, down to the crofs, down to the grave,
and down to a hell for thee, and for them.
(2.) See what a fure foundation is laid in Zion, for. the
falvation of finners, whereof a number muft and fhall be
faved out of the Egyptian bondage of their Hate of fin and
raifery: ** Other foundation can no man lay, than that is
laid, which is Jefus Ghrill, i Cor.iii. 1 1. Neither is there
falvation in any other; f )r there is none other name un-
der heaven whereby we mull be faved," A6ts iv. 12. O!
how fliould finners welcome the Sent of God? John v. 24.
and believe in him as fent upon fuch a faving errand as
that mentioned, A6ls iii. 26. where it is faid, *' That
God having raifed up his Son Jefus, hath fent him to
blefs us ?" He hath fent him to blefs you, in turning
every one of you froni your iniquities. But how does
God fend him to blefs us, even after he hath raifed him
from the dead^ and received him into heaven ? Why, it
is even by the continued miniftry of the gofpel to the end
of the world, Matth. xxviii. 18. This leads to another
view of the words, viz.
[2.3 As they relate to Chrift in his oiinifters and mef-
fengcrsu Come no^-, and I hdHI fend tbee into Egypt. And
here is the effedl aod confequence of God*s fending Chrift
namely, Chrift fept his fervants; " As my Father fent
me, fo fend I JPU/' John xx. 21. Which words may be
lyiewed either ais they relate to the apoftles, and fo to fhevv
ihfcir irawediatc ^iffion from Chrift, " I fend you:" or,
us they r4i\fi!^^9 <AWt oxd\wn iw^^\^^5^> ?^^<i what is
fent to deliver bis true IfraeU 341
common to them with the apoftles : it may be faid of
them, ** As my Father hath fent me, fo fend I you.'^
Where there is, i. The adt offending. 2. The man-
ner of it; fo fend I you, as my Father fent me.
1. The adl ot fending, *' I send you.'* Chrift is the
author of this mirfillerial function. He fends not only
immediately, by himfelf ; but mediately, by the church;
in fuch order as he hath appointed in his word. This
ordinary g.ifpel-milTion is neceffary ; for, *' How Ihall
they preach, except they be fent?" Rom. x. i j. Why,
God looks upon them as impollors, Jcr. xxiii. 21. *' They
have run, and I have not fent them," Their meffage
is ^oid, even as one that is an arabaffador, without the
prince's leave; his whole embafly is null. And only thefe
that are fent can promife themfelves and expeft his blef.
ling, his fuftenance and fupport in their work,Mat.xxviii.
19, 20. to whom he fays, Go; to them he fays, *'* Lo! I
am with you." Chrill fays of every faiihful minifter,
whom he fends to lab mr in any fpot of his vineyard, Come
nov)^ and I will fend thee into Egypt^ to deliver my peo-
pie there, that are yet in the houfe of bondage, in the gaU
of bitterncfs, and bond of iniquity; to open their eyes,
and to turn them from <larknefs unto light, and from the
power of Satan unto God, Afl:s xxvi. 17, 18.
2. The manner in which he fends them: *' A3 my
Father hath fent me, SO fend I you;" and that in the
following refpefts.
(1.) Ghriil was fent into the Egypt of a fmful world by
his Father: fo are minillers fent of Chrift, John xvii. 18.
*' As thou haft fent me into the world, fo have I alfo fent
them into the world. Mark xvi. 15. *' Go ye into all the
world, and preach the gofpel to every creature."
(2.) And more particularly, it is as if he had faid to
his fervants, As my Father fent me out of his bofom, to
declare his mind, John i. 18.; fo fend I you* cut of my
bofom to difcover my mind and meffage, to declare the
whole counfel of God, Mat. xxviii. 20. *' Teaching them
to obferye all things whatfoever I commanded you." —
As my Father fent me with authority, to aft in his name,
•as his Ambalfador; fo fend I you with authority to aft in
ftiy name, us my arabaffadors; ** W^ ^x^ ^Tcfc^^?v.^\^ ^\
342 Cbrtft the true Mofcs^ Ser.CXX*
Chrift." — As my Father fent me with a promife that he
would be with me, John viii. 29. '' He that fent me is
with me:" fo fend 1 you with the promife; " Lo! I am
with you always unto the end of the world." — As the
Father fent me to do nothing of myfelf, but as he taught,
John viii, 28. fo fend I you to do nothing of yourfelves,
but as you are taught of me. — As my Father hath fent
nie not to fpcak of myfelf, but as he gave me command-
ment' what 1 fliould fay, and what I Ihould fpeak, John
xii. 49.' fo fend I you, not to fpeak of yourfelves, nor for
your own glory, John vii. 18, but as I give commandment
what yoii fliould fay, and what you ifhould fpeak. — As my
Father fent me, and anointed me to preach glad tidings
to the .meek,*Ifa. Ixi. i. fo fend I you to preach the gof-
pei t'J every poor creature. — My Father fent me to live
by him, John vi. 47, *' The living Father hath fent me,
and I live by the Father; fo fend I you, fo as that you
may live by meT that the life you live, may be by the
faith of the Son of God> — My Father fent me to gi:ve out
freely of the gifts I received for men, even for the rebel-
lious; fo fend I you: '* Freely you have received,' freely
>^rve:"" tell the poor world, they'have nothing to pay for
life and falvation,for I have paid for all.-— My Father fent
me to be alTaulted by many bulls of Baflian, conipaffing
•me ab'jut; fo fend I you. Mat, x, 16. ''Behold, I fend you
forth as ftieep in the midll of wolves:" think not Grange
tho' they attempt to tear, you and yoar commiffion. —
My Father fent me to be an example to you, and to leave
you an example, that you might follow my ileps: fo fend
I you, that ye may be enfamples to the flock, i Pet. v. 5.
My Father fent me with a promife of a reward of my
work; Tho' Ifrael fhould not be gathered, yet fhould I be
glorious in the fight of the Lord : even fo fend I you; fur,
*' When the chief Shepherd fliall appear, you (hall re-
ceive a prown of glory which fadeth not away," — -Again,
my Father fent me to be a light to the world, a light to
lighten the Gentiles : fo fend I you; '' Ye are the light
of the v/orld,".Mat. v, 14. and ye are to Ihine as lights
in the world, Phil. ii. 15. — 'M.y Father fent me to be a
fign, a fign that fhould be fpoken againft, Luke ii. 34.
even fo fend I you, Ezek, xit, 6, " Son of man, I have
fent to deliver bis true IfraeL 343^
fet thee for a fign to the houfe of Ifrael ;" a fign of
Tiiercy to fome, a fign uf judgment to others, and a figa
of reproof unto many. How fad ! that fome, inftead of
being figns are fnares ! Huf. ix.'S. — ^Again, my Father
fent me to be a world's wonder; '^ Behold 1, and the
children whom thou haft given me, are for figns and
wonders, even in Ifrael :" fo fend I you, Zech, iii. 8.
*^ O JoUuia, thou and thy fellows that fit before thee; *
they are men wondered at. Pfal. Ixxi. 7. I am a won-
der to. many; but thou art my ftrong refuge." — My Fa-
ther fent me to be a witnefs; and '' To this end was I
born, and for this caufe came I into the world, that I
fliould bear witnefs unto the truth:" even fo fend 1 you,
to be. wiinefles for me; *> Ye are my witneifes, Ifa. xliii.
JO, II, 12* Ye are my witneffes, that I am God; I am
Jehovah, aixd befides me there is no Saviour; therefore
ye are my witneffes that I am God." — My Father fent
nie to. gather finners unto him; and " How often would I
have gathered them, as a hen gathereth her chickens un-
der her wings?" Sj fend 1 you, to gather the outcalls
of Ifrael, and to gather the difperfed of Ifrael into one.— ■
In a word, my Father fent me down to Egypt, down
to this world, a place of Egyptian (Jarknefs and idolatry,
of Egyptian bondage and fluvery: fo fend I you, with
the gofpcl of light and liberty, to deliver finners from
darknefs and bondage, — -My Father fent me, and* fealed
pie, and anuinted and qualified me; '* Behold my fervant
Vifhom I uphold; mine ele£l,in whom my foul delighteth:"
fo fend 1 you, with my feal, my anointing, my furniture;
you go not on this warfare at your own charges,* but at
my co(l.«— Finally V my Father fent me, with a, come noHnf^
ttnd I will fend thee, tbee m particular: 'even fo fend I
you; not only you in general, who are miniilers of mine,
but tbee in particular; every niiniflLer in particular, is
to apply the milfion to himfelf: I feild thee to fuch a cor-
ner, and thee to fuch another corner. He tliat hath ap-
pointed the bounds of oiir habitations, hath appointed the
iDounds of thy minillration. It is true, thy general com-
mifliion is large. Go, preach the gofpel to every creature^
as you have accefs; but he ordinarily affign3 his fervants
alfo each his particular charge; and ^\\^\^'^n^x Sx\^^*^
Y 4 »^1L
344 thrift the true Mojts^ Ser. CXXi
maybe called an Egypt, becaufe of thcf rntilti'tude of
bond Haves to fin and Satan that are there; and there,
fore his ca)l is, Come 7io^\ and I v)illfendtb^c irito Egypt.
Thus of the niannar in which he fends.
Hence fee, by way of application, thefe two particular^
. following.
I. What, regard niight to be paid to a faithful gofpel-
miniftry. It is to be reverenced as God*s fend. ChrKt
hath faid, ^' He that receiveth you, receiveth mej and \\i
that receiveth me, receiveth him that fent inc." Refpedt
IS due to the minillerial vocation, becaufe it refcmtte$
the call of Chrill from the Father. It is a divine call
and miJTi n, I fend; it is God that lends a faithfill minif-
ter. — It is a particular cdll, I fend rnEE. God points
but in providence, the particular perfon for the particular
charge. -^it is a fovereign call; t vriLt fend tbee. It is
my will and pleafare to give you fuch a miniitfer. It iS
li t a paftt)r at the pleafure of the patron, prince, pre-
late, .r prelatical court; no: it is according to the will
of God, and the mind of God that a faithful miniller
is given in an ordinary way: arid therefore to be regard-
ed and reverenced. — ^Again, it is a weighty call that a
^ofpel-miiiilier hath, a wieigHty miffion; I fend thee into
EotPT. O Sirs, people fliould pray for' their minifters,
and pity them when fent to Egypt; hard work is upon
their hand there. — It is a needful miffion; when the cry
of the oppreffed is great, when the cafe of finners is fad
and deplorable.- — It is a folemn miffion; Come now, and I
'will fend thee* The circumftances of the prefent admif-
fion of a rainifter here amongfl: you is fuch as makes
the matter very weighty and folemn in all its circum-
ilances ; 1 doubt if ever there was the like. The cir-
cumllances of the time, and the place, and the perfons
that gave the call, and the perfon called, yea, admitted
^mong;ft you.
I have he^rd of Glafgow, that fome timfe ago it hath
been like a Goflien for religion, when men could not
walk almod through the ftreets of it, without hearing
the morning and evening found of family worfliip on
week-days^ as well as Sabbtilh-d<x^^\ but. I have alfo
fent to deliver the true tfrdeU 345
ii'eaVd, tliat now it is degenerate to an Egypt, bf gfdfs
darknefs, error, irreligion, and urtgodlinefs ; ;ati Egyp't
v-here a number of God's perple, that delire to fee re-
forrfjatiori-vvork reviving, have been 1 ng (ijpprefl'ed,
fcattered, reproached, and kept in bori(/.ag,*e ; aiid,.
(though I kn^w the niodefty ot the minifter this dajr
jidiiittted amohgfl you, will hardly bear with fuch an
honourable application cf this text, yet) what a merely
Would it be to this place, if Gtd be this d;iy faying,
\Vith reference to him, '' Ccrhe rtow, and 1 Will fend thefe
into Egypt; for 1 have feeri, I hav6 feeA tbic afflidtioh
dfrriy people; I have heard their groaning, arid aih
come down to deliver," and am to m^k6 thee the in-
ftrunient ? This wt)uld be fuch a mercy, that > I think, all
the Lord's people flioukl be crying with thoir hearts to
God for it, faying, '' O! that he may be feiit of God to
** be the happy inflrument of delivering mitiy fouls odt
** of their houfe of bondage lo fin and Satan !" Let this
be your prayer and defire in fecret ; and, who knows
What "God may do? Though Pharaoh and his hoft ihould
bppofe themfelves ; and though a Red-fea of difficulties
Ihould be in the way, the God of Ifrael ftill remains;
he can work his work by ^hat inftruhiCtits he will.
2. Is God faying to eVery gbfpel-fninifter, whom he
calls to work for him, Come nowy and I 'wiiifend tiee
to Egypt f Arid is Chrift faying to us, '* As my fathcTr
ferit me, fo fend I you ?" Theri you may look upon u>
xnihifters here this day, as ferit from him who is the Son.
of God, and the Sent of God, to call you to believe ih
\i\ixi vvhom the Father has fent. We are only fent to
fpeak ih his name, and not ih our own. We are only
fent, indeed, of 'Chrift at the fecond hand ; but Chrift is
the Sent of God immediately, arid at 'ftie tirft hand.
Wa are fent 'of Chrift to call you to cotiie to the Sent of
God ; and, indeed, faving faith Uels in ^ coming to,
and believing iri Chrift, as h'efs th^ Serit of God. JVIariy
^ time, in the gofpel according to John, the main hingfe
and myftcry of faith is made to ly in this ; John v. 24.
" Verily, verily, I fay unto you, ipJe that heareth my
word, ah'B bfelieveth in hirh that ferit "me, hath cverlaftiri^
34^ ,. Cbrift the true Mofes^ , Ser. CXX.
life. . John xi. 42. As I faid, that they may believe that
.;thou haft fent me. John xii. 44. He that believeth on
me, believeth on him that fent me." And, verfe 45.
** He that feeth me, feeth him that fent me. John
xvii. 21. That the world may know that thou haft fent
' rae.— Ver. 41. That the world may believe that thou haft
fent me." Yea, about forty times, in that one book of John,
Chrift is proclaimed as the Sent of God, He fpake of
hirafelf as the Sent of G6d, and alfo of faith, as fixing
npon hini as the Sent of God. And, John vi. 29^ when
it is queflioned, ** What fhall we do, that we may work
the work of God ?" Chrift anfwers, '' This is the work
of God, that ye believe in him whom he hath fent."
This is the work of his approbation ; yea, this is the
work of his operation, ver. 45. 6^. " No man can come
unto me, except the Father which hath fent me draw
him." But how does he draw ? Why, as the Father
fent Chrift, fo Chrift proraifes to fend the Spirit ; *' If
I go, I will fend him," fays Chrift, Joiin xvi. 8. '* and
vhen he is come,, he fliall convince the world of fin,
righteoufnefs, and of judgment. He ftiall teftify of me,
and he fhall glorify me." And thus he fliall draw fin-
'ners to me, and that by the miniftry of the word : for
^the Spirit again, he fends and qualifies his own mini-
fters, and makes them able miniilers of the New Telia-
'ment ; not of the letter, but of the Spirit, 2 Cor. iii. 6.
And when their miniftry is the miniftration of the Spirit,
which is the Spirit of power and life ; '' For the letter
killeth, but the Spirit giveth life." And thus the word
of grace, in the mouth of the minifter, and in the hand
of the Spirit, lent by him who is the Sent of God, is
the means of quickening the foul to this faith of the
Son of God, and Sent of God.
O then, finner, before you go, confider how many
fends there are for you ; Chrift is fent, the Spirit fent,
the minifter fent; he that faid to Mofes, Come now, and
I will fend thee to Egypt^ faid to Chrill, our true Mofes,
Come nohVf and I will fend tbee ; and Chrift is faying to
the Spirit, Come nowy and J will fend tbee; and- the
Spirit is faying to the minifter, '' Come now, and I will
^^ ftnd tbeey to deal with fuch a. foul, in the name of
fent to deliver bis true IJraeU 347
** Chrill, to ccme to him, and believe in hini as the
** Chrilt of God, the Sent of God.''
^ O then, finner, if you would have tlie benefit of this
day's work, and the profit 'of a gofpel-miniflry to your
eternal falvalion, I call you to this work of God,- which
is to believe in him whom he hath fent; to believe that
God hath fent Chrift to the Egypt of darknefs, death
.and bondage that you are into ; to believe that. he is
ferit to loofe your b»>nds, and bring you out of that houfc
of btmdage: " If thou wouldft believe, thou fhouldft fee
the glory of God."
.. O finner, finner, that hears me, you cannot deliver
yourfelf out of your bondage ; you cannot fave your-
felf either from fin or 'wrath: but wilt thou believe
that Chrift is fent to deliver you? that *' God hath fent
him to blefs you," O curfed finner? That God hath
fent him to fave thee, O loft: finner \ That God hath
fent him to pardon thee, O guilty finner ? That God
hath fent him to wafli thee, O polluted finner?. You
fliall die in your fin, if you believe not that Go^ hath
fent him a^ a Jefus, to fave thee from thy fins. 'But "if
thou believeft in him as the Sent of God, thou Ihalt fcfc
the glory of God ; ft^r, " If thou believefl:, thou l^alt be
faved." We are fent to tell you what the Sent of God
fays ; he fays, '' I am the refurreftion and the life ; he
that believeth in me, though he were dead, yet fliall he
live." God hath fent him down to Egypt, to deliver
thee from death, fpiritual and eternal ; and he i^ come
to fave and deliver thee, becaufe his Father fent him.'-"
And wherefore hath he fent him ? Why, he is fetit
to bring. the6 out of thy Egyptian darknefs and igno-*
ranee of God : and particularly, .
( I.) Fie is fent to make known his Father, and his
Father's mind; and hence he fays, " He thM hath feen- •
me, hath feen the Father." And, '' No man ha^h {ttn
God at any time, but the only begotten Son, that is in
the -bofora of the Father, he hath declared hira.'*
(2.) He is fent to make known himfelf, bpth as the
Son and Sent of God ; as the Son equal with the
Father, and one with him, faying, " I and my Father
I^l €t>rij^ Ai true XToJes, Ser. CXX.
IVfi'bflg :♦♦ And afe the Sent and Sealed of the Father^
to be the Way, the Truth, ahd the Life.
(3. J fe !s feilt to make kno\Vn the Spirit, as he is
the Sf)iHt both of the Father and of the Son ; and as
tuch, pfortiifed to be fent of Ghrift to apply, by his power,
ill that Chrift purchafed by his blood ; and to be feitt
in the moft plentiful manner after Chrifi's afceiifion to
Ihcaven ; *' If I go^ I will fend him." And, '' When he
is come, he will convince the world of fin, of righteouf-
nefs, ^nd of judgment: He ftiall teftify of me. He fhall
glorify rae."— Thus Chrift is fent to make known a glo-
rious Trinity, God, Father, Sen, and Holy Ghoft, and
the concern that each perf -n hath in our falvation and
deliverance out of £gypt, arid the houfe of bondage.
• And is he now come to -feek and fave you after this
manner ? ShaU 1 not alk you, " Do you now believe ?"
\iry win jrou come now to him, and be delivered? Will
you novf come arid welcome the deliverer ? " N^w is
the accepted time ;''' and what if it be now or never ?
*ybu have been long in Egypt, fome of you.. — Some of
wii havis been long enough in the Egypt of a corrupt,
perfecutirig churcti. What if this day's work be a call
16 you to coriie out of that Egypt, and join in with the
witneficsforChritt, arid the doctrine, difcipline, worlhip,
and government of his houfe, againft the defedlions,
errors, corraptions, and ungodly tneafures of the day ?—
^Qifie of yon have been long enough in the Egypt of a
lliatural tlate, in ia ftate of fpiritual darknefs and death;
ithd behold now Chrift is fent to give you the Spirit of
■^ight arid life ! And, if you believe in him, as the fcrip-
tiire hath faid, John vii. 38. out of your belly, out of your
bowels and heart, ftiall flow rivers of living waters :
** This lie Jpake of the Spirit, which they that believe
bri him ihould receive.'' But then it is faid, '' The Spirit
was riot then given, becalife Jefus was not yet glorified.'*
I&ut now he is glorified; having run the errand on which
he was fent of the Father, he is gone back again to the
15*ather, that he may fend the Spirit, and to give the
Tftoly Ghoft more plentifully : and, if you now believe
. in the Sent of God, then the Holy Gtioll is here, the
giving water is running through your heart: the quick-
fent to deliver his Pwue IJraeU 34ft
cnipg Spirit is within you, as a well cf water, fpringinj
up to everlafting life.
O Sirs, he is come ! he is come to open the. fountain
of living water, and he is f^ying^ "^^ If ^ny man thirft,
let him come to me and drink." Any man^ be who he
will ; if you be of the race of Adam ; if any man need
a drink of thefe quickening, purifying, healing waters
of the fandluary, let him come to me and drink 5 for,
" He that believeth on me, fhall never thirft i" either
with a thirft of total want again, or with a thirft of greedy
dcfire after worldly lufts and pai$og vanities ag^in ; nor
after the flefh-pots of Egypt. O poor foul, do you now
believe in him, who is come down to Egypt for you»
down to your hell of fin and mifery for you ? Say not.
Where is he, that I may believe in him? Nay, you need
not fay, *' Who ftiall afcend, to bring him down ? or
defcend, to bring him up? He is near you in this >}rord,?*
by his Spirit that he promifes tp fend : an^d what if, by
the hand of a poor fervant, Cent to fpeak in bis naipCi
he be faying to you, juft now, as he faid to the woman
of Samaria, " I that fpeak unto thee am he?" I am
•' the MeiGah ; I am the Sent of God, to deliver.you ;
" I am the refurreftion and the life, he that believeth
•* in me, though he were dead, yet fhall he live.*' And
if you now believe, then life is begun, that fhall never
end.
O -Sirs, may it be evidenced by y^ur walk and de-
porttnent, and convcrfation for the future, that th«
Sent of God hath got his errand, that you are delivered
out of Egypt, and are on your way to the heavenly
Canaan ! Depend upon this glorious Deliverer, a greater
than Mofes is here: whatever Red-feas b^ in your way,
or wildernefTes of temptation and trouble be in your way,
he is able to carry you mercifully through it, as on
eagles wings, till he bring you to the Jordan of death;
and he will not leave you there, as Mofes did Ifrael, no;
he can make the waters of Jordan to divide before you,
and tring you fafely to the reft that remains for the
people of God.
May the l.ord follow with power what i$ deliverc;^
in weakncfc. X^ his WWk \^ W^> . _^^
[ 350 ]
S E R M O N CXXL
;The power and policy Qt SATAN,
BOUNDED' AKD BAFFLED
By the LORD JEStTS CHRIST. *
Luke xxii. 31, 32.
And tbe Lofd faid^ Simony Simon;' behold^ Satan batb
defired to have yoUy that be may Jift you as Kubeat : '
but I bave prayed for tbee^ that tby faitb fail not ;
andmiben thou art converted^ ftrengiben iby brethren^
'"in HE quarrel between the feed of the woman, and
-*- the feed of the ferpent is ancient, mortal, and im-
placable. It is almoft as old as the world,. Gen. iii. 15.
This enmity is maintained betweeti the cl^Hrch-militant,
and the church malignant; between. - the -fynagogue of
God, and the fy nagpgue of, Saj.anjr,;a.St between *thc If-
raelites and the Philiftines. . Eaa^^f tb&fc parti6s have
their champion ; as th^ Ifraeljte^ Jiad. David, atidihe
Philiftines, Goliath; — ^Satai\',s^rJ3)ks.itre..IiegionsrQf evil
fpirits, and evil men, fed u^dbj^ errors, deceived: by
falfe promifes, and/hired by the, .wages of unrighteouf-
nefs : their gener&t. is tbe .Devil of. Satan. —IChrist's
armies are the gQad ant^ls, -.wh^.,^ncamp about them
that fear God, as'fo many horfes and chariots of fire, as
Gehazi faw, wheahis eyes were oo^n^d; and faints, who
are as an army with banner^ ; wijh .Jb^nners difpl&ycd; - *
* This fubjec^ was handled in three fermons, preaclicd on Saturday,
Sabbath, and Monday, before, in time of, and after the celebration of.
ihe Ikcrameat of the Lortfs fupper ax StffVv[\^^^\xcv^ \'^:>^ ^i\'J>-
bound and baffled by CHRIST 351
ready to fight, having put on the whole armour of God:
But the. great General and Captain of the hoft, is the
Lord Jesus Christ, who did encounter our grand
enemy two remarkable times, once in the wildernefs,
and once on the crofs : and both times killed him with
his own weapons, once by fcripture, and once by death,
as David cut off the head of Goliath with his own fwcrd:
and fo, '* Through death, did dellroy him that had the
power of death, that is, the devil ;** and, in fign of
vidlory, brought away the keys. Rev. i. 18. "I am he
that liveth, and was dead; and behoW 1 am alive for
evermore, Amen : and have the keys of hell and (;f
death." For ^evermore! there is our part, and our hope.
He is alive for evermore, until he fliall tread dowa
Satan under our feet, Rom. xvi. 20. i Cor. xv. 24, 25.
Till then, we muft neither look for peace nor truce/
but ftand up )n our ground with (^ur fwords drawn, and
our watch fet, and our armour girt on ; knowing that
our caufe is good, our captain great, our conqueft certain,
and our crown immortal, that fadeth not away.
This enmity in Satan proceeds from malice and envy^
two atVive and ftirring principles ; malice to God, and
envy to men : for, not being able, with his poifon, tcj-
reach God, he calls it out upon man, his image-bearer.
Now, as the quarrel is old, fu it is deadly. \ He is a
murderer from the beginning ; a ferpent, a lidn, a dra-
gon, an enemy, an accufer, a dellroyer : yea, the older
the fubtiler ; having ftill the more experimental fub-
tilty. And knowing that his time is fhort, he rages
the more; as a ftone moves fafteft, when it comes
nearefl. the centre. He is now the old ferpent, the red
dragon, Rev. xii. 3. the roaring lion, i Pfet. v. 8. " A
murderer from the beginning,"' John viii, 44. ' Satan
praftifed his cruelty upon the firft pair of men that ever
were in the world, and prevailed, when Cain flew his
brother ; and upon the old quarrel, becaufe Abel's
works were good, j^nd Cain's evil, 1 John iii. 12. Ever
lince the blood of Abel, red hath been the churches
colour, and fanguine hath been her complexion ; their
conflancy in fuffering being an evidence of the trutk
they fuffered for. Yet they had xv^t Ni^^xx xw^t^ ^^x^-^ -
35? ^'^a^an^j Povier and Policy^ Ser, CXXI.
fql than fruitlTpl; fcr, the blood of the martyrs hat[i
ftill been tlie feed of the church. From AbePs tirae,
^o this <}4y, ttie ferpent hath never been idle: the devil
ha^th n^ver hoen afleep : never hath he changed in his
iXiind, abateci :in his malice, por defitted in his mifcbief,
wherein he. heath, prevailed npop the children of men.
IJis rnethocj bj.ith ftill been.either by fubtilty or cruelty;
fon^etimes ^s a crooked ferpent, by the infinuation of
^rror, h^r^fy, :and dedufion, vvhcreyvith the church hatji
been dangerouifly infeiled ; at other times, like a flying
4ragon, or a t oaring lion, by the f^ry of threatenings
s^nd: torture?, battering down .and devouring with. tyran-
ny, and perfecutfon. Hard and difficult ;is it to tell
in which of tUefe he hath been moll .fuccefsful. No
fooner had thci church :re(l and peace. frorp the bloody
fvvord^ but tkcy fei*J out in fedions ; inforauch that the
cjhurch h^tln. grown mofV, when mofl opprefled, as Ifrael
iXiul|;iplie4 ill their b^nda^^e. It was fo fDm the begin-
ning; it vf9;% fo in the fir^^ and beft diys of the church;
as a ferpea^t be began, and he will be but the old ferpent
ftill. It vsras fo when Chnift himfelf was prefent in the
^rmy ; " Simon, Simon; Satan hath dcfired to have
you, that he may fift you ai •..wheat," Sec.
Thus powerful, and thui» malicious js our enemy;
thus vigilant and thus implaci'cble. What then fliall we
do? Shall we hang d^nvn ou r heads in defpair ? Or,
Ijke cowards, truft to our heeh m as if they were better
foldiers than our hands ? No^ Xiys our Lord; as David
of Goliath, I Sam. xvii. 32. *^ Let no man's heart
fail b^caufe of him ;" more are. with us than agaitift us:
yea, " If God be with us, whc > can be againft us?"
Rom. viii. 31:. is the motto of tJie Chriftian warrior.
Chrift, the captain of our falvatio. 1^, is furely more vigi-
lant for the fafety of the church, . than Satan can be for
their ruin. He can break the lion' s teeth, and take awy
the ferpent'5 fting. His wifdom ci m baffle the fubtilty
of Satan, unbottom his depths, and de ^feat his wiles; eafily
break thro' his f)rces; yea, ''The G '>d wh )m we ferve,
i^ able to deliver us:" for, as he hat h promifed, " The
gates of hell ftiall not prevail." Neit her his fubtilty nor
cruelty IfeaJI bg al>]ie to overthrow the faith; of the ele0:»
found and bojted by CJ^RISf. 35'j
ii the text* affures us ; Simon, Shnon, Satan bath defreJ
to have you ^ that be may fift you as Kvbcat: but 1 br.vc
prayed fr tbef. that tby fi'ttA fail not; and nob en tbou
art converted,.ftrcngtben tiy bretbreii.
I'ltlie words, viewed' more generally, we have, firft'
a ?remoniu<>n ; and then au Admonilijn.
r. We have a Premonition'; Sinion, SatdnEatb d\j]red
to bave you, tbat te niay Jift you as -ivbeat. And the'ein
\Ve' m.iy .bfcrve two luings ; firjt, the temptation, and
then the fucceis of it.
ill the' temptation you may obferve, 1'. The perfiri
Warning* vf the temptati^m, Chrift. 2'. The perfori
tfeiiipted, Simonl 3. The quality of the temptation, a
winnowing.' 4. The limitation uf it ; it is a'defiring to
winnow you.
In the fuccefs of this matter, obferVe, r. 'f he grace'
aflfkulted, His faith. 2'. The power of this affault, tend-
ing to make faith' to lla^ijc;er and faiK 3. ITie protefior"
in'this cafe, ChrM'our deftnce, the feed of the woman,
4. The mean, and prevalence thereof, 1 have prayed for
tbe'e^ thai' thy faith fail not,
2: The' latter thing obferveU in the wordi, is the Ad-
itivinition'he're given to Peter'; When tbou art converted^
ftren'g then thy brethren.
The fubjeft being too copious for anyone' doftrine,
Di^'e W(>'uld juft oflfer fome remarks,
I. iJpon the circumfl^nces of the time and occafibn
w^Her^ln thefe words Were'Tpbke.
II. Upon the circumftances of the text.
IlL' Upon the" warning itfelf.
^ I4 "V^ are to offer fome remarks upon the circum-
ftaticej of the timeiand bccafibri wherein ihefe words were
fpoke. Here 'the' cirCumOances are to be confidiered,
nSirfi'ely, i. The time thiat' Satan chofe. 2; The occafi-
otiV Chfift^s fuffering and' paflron. Hence obferve,
ift\' The' aiBi£tK>ns of the 'godly are' ftumblmg-blocks :
Sti' it was Witii tKie Tiifferingsof' the Head ; the fmiting
of* the Sliephfefd occafir-ned the ' feat te ring of the fh'ee^^
Zfe6fi:xKf.7.- The^iiffllaibhs bf\\ie's6A\7 ^t^*^\^tc^S^\x^^^
Vol. VIL t Z \?w^e«A
354 Satan^s Pov)er and Policy^ Ser. CXXL
blocks through Satan's policy. The crofs of Cbrift is
called a fcandal, Paul's chain and bonds were matter of
offence to many. But it is faid of Onefiphorus, he was
not aftiamed of my chain, 2 Tim. i. 16. " For the hope
of Ifrael 1 am bound with this chain," A£ts xxViii. 20.
But there are two ways whereby Satan makes the trials
of the godly, and their affliftionsj lli^mbling-blocks ;
and that,
1. By corrupting our judgments. The devil perfuades
men that the religion that is perfecuted is not good.
On this account Eliphaz was tempted to condemn Job,
chap. iv. 7. "Remember, I pray thee, who ever perifli-
ed, being innocent ? Or, where were the righteous cut
off?" When the wicked profpcr, and the godly fcemto
perifh, and be put off in this life, it is a great temptation
even to the godly; as it was to Afaph, who got not over
this ftiimbling-block, till he went to the fancluary, PfaL
Ixxiii. 3, — 17. When we ferved the queen of heaven,
we were in a better Hate, faid t,he idolatrous Jews, Jer.
xliv. 17, — 19.
2. By ftirring up bafe affedions, felf-love, and felfifli
inclinations ; bafe fears. The Ifraelites were valiant till
they arrived at the Red-fea ; and till they heard of the
Anakims. Set d^^wn, therefore, what reHgion will coll
you. Expeft not to go to heaven in a chariot. Lay
your account with the worft. Choofewith Mofes, to
fuffer affliflion. Mortify your bafe affedions, and get
on a refolution to fuffer. No fearful foldier ftiould go
to war. Love of God and the world cannot ftand to-
gether. . .
2dly, Obferve from the time, that Satan is wary and
watchful in taking opportunity to tempt: " The devil
walketh about like a roaring lion; i Pet. v. 8. He goes
to and fro in the earth, and walketh up and down in it,"
Job i. 7. We read, Eph. vi. how the whole armour of
God is to be put on, to note, or point out to us, the vigi-
lance of the enemy, his fleights and ambufliments, fnares
and grns. We have a remarkable inftance of the cunning
and fubtility of Satan, in the fir ft temptation, when he
affa1^[g!^..Eve. i. He tempts the weaker veffeL 2. When
ihc wiij^hw. 3. By a fubtile lye; *' Ye^, hath God
bound and baffled by CHRIST. 355*
' faid, Ye fliall not eat of the tree?" intermixed with fome
truth, t^ make the lye the more taking, " Ye ftiall be as
gods knowing good and evil ;'* a truth, but the dreadful-
nefs of it covered: for they were to be indeed as devils^
knowing good and evil to their fearful experience, 4.
By a folemn attefting God himfelf to confirm this truth;
for, " God knows, fays he, that your eyes fhall be open-
ed, and ye (hall be as gods." Where Jearn, that Satan's
ftrongeft attacks to delude are in God's name. If he did
not father his lies, deceits, delufions upon God, they could
not be fo fuccefsful. Satan's flaves, and thefe that are
tempted and deluded by him, are rholl ready with their
folemn appeals to God, that he knows this or that to be
a truth,^ which yet is but a lye: " God knows that you
fliall have your eyes opened, and be as gods, knowing
good and evil." He then faid, God knows you fliall
know ; and now he is ready to fuggeft, faying, God
knows that you do know. What if Satan, at this day,
be making fome to fay, ' God knows that now mjr eyes
* are opened; I fee what I did not fee ? God knows
' that I know fome good and evil, that I did not know :
* God knows that a good work is wrought upon me ; I
* am fo fure of it, that I can attell God in the matter :
* I am fo fure of it, that no man fliall make me think
* otherwife.' People may have confidence of this fort,
and yet be under a devilifli delufion. Satan teacheth
them to fay, God knows that my eyes are opened, and I
fee what I did not fee, fcfc.
This fliould teach us to be wife and wary, becaufe we
are weak; '* Be fober, be vigilant; becaufe your adver-
fary the devil, as a roaring Hon, walketh about feeking
whom he may devour," i Pet. v. 8. The devil will have
fome, advantage, tho' we were never fo watchful ; but,
the more watchful we are, the lefs he will have.
1. We arc to watch and obferve the time. It is like,
when we are weak in body and mind, diftempered and
difcouraged> he will fet upon us, and mod fuccefefully
prevail againft us.
2. When we arc alone. Some fins are not committed •
but alone. The enemy fets upon .bi^L^dverfary aloncv^ '^
and too often prevails moft pwwerlxxWv oN^tVvKk.
3:5.6 Satan^j Power and: Policy^ Ser. CXXL
3. When a faithful miniftry is abfent and forgot.
Thus the Ifraelites turned to the golden, calf in Mwfes*s
abfence. In time of go fpel- preaching, people do not pro-
vide fcr the time of temptation, but forget the ijiilrudl-
ojis they have got, and fo ly open to fnares.
3. When, we are in evil company. Jofeph in Egypt^
learns to fsvear ; Peter, in. the judgment-hall, to for-
fwear. 5ut a coal in the fire, and it receives the colour
cf the fire. The very fight of- gaunt ing and yawning,
fmites others, with, the fame difeafe : a: fit <>f laughter
will provoke others to laugh ; and fo will the. weeping,
and wailing of, one. or two.fet aa hundred. ar weeping and.
wailing, which may be merely, the Yruit of a. natural
fy.mpathetic temper in people. But when thefe take
footing in places of temptation, efpecially fpiritual and
devout affaults of ihe- enemy ; the infeftion may prove
very dangerous and difmal: and that even,
5. When we. are in good company. So Peter, was a
temptation to Ghrift, and afterward to Barnabas, when,
carried away with the diffimulation: Aaron and Miriam
were a temptation to Mofes. So may good men and
minifters be great, temptations, through the power and
policy of Satan.
6. When theoccafionsof fin areprefeat, and tempting
objedks are. in view; then we need to be moll, watchful
and wary: ''Look not on the wine when it is red, when-
it. giveth the colour in the cup, when it moveth itfelf
aright," Prov. xxiii. 31. Whe.n.occafions of fin are of a
ruddy and beautiful colour; when the cup of temptation
moves itfelf aright; when. fpiritual temptations, and reli-
gious ones, have a fair and glorious like appearance ;
look not then upon them ; beware of, them, ihey are
like w^ter and wind to a mill.
Again, if. Satan be fo w^ry and watchful, we need,
to take heed. of four iins that are his .bpfwrtunities ; as,
1, Tte Aivpf our calling; fuch as we are liable to therein.
2. Sinj5^ia^<:oftom, thai you have been long inured unto.
3.;Sins of coaftitutipn ; for, tho' all fins be. like weeds ^
ixv. a g8r«teiJ5''yet, fome are fuch as overtop the reft.
;45^Sin3:t^^ and fins that, the prefentoc-
^ jcj;tiTen0trSglBist& ^qU vfuoit \\a\At \Mi\.Q*. ^^^ v(h&a Chrifl:
'lound and baffled by CHRIST. 357
had failed long, then he is tempted to turn ftones to
bread, at the devil's motion. When people have prayed
long, and not been heard; then he tempts to lay, Why
fliould we wail any longer? O Sirs, look to an once
tempted Jefus, who fuffered being templed, that he might
be able u luccour them that are tempted, Heb. ii. 8.
II. We propofed next to offer fome remarks upon
the circumilances of the text ; which are thefe four.
i. The perfon warning, namely, Chrilh 2. The per-
fon warned, Simon. 3. The ingemination and doublitig
bi the name, Simon, Simon. 4. The folemnity of the
warning, Behold, Satan batb dtjired to have youi that
he might Jift you as toheat^ &C.
3/^9 The perfon warning, namely, Ghrift, here called
the Lord J And the Lordfaidy Simon^ Simon^ Satan bath
dejtred to bti\)e youj that he might /if t you as vfheat. Here
We may obferve that Ghrift is a Lord, the Lord of lords;
the Lord of iiofts ; Lord over heaven, earthy and hell.
He hath right by nature, as God, and by donation, as
Mediator, to the univerfal government. All the deviU *
in heU are under his check and control, being far exalt-
ed above all principalities and (towers; and head over
all things to the church.
2dly^ The perfon warned, Simon. But, perhaps, it
may be enquired. Why doth Ghrift addrefs himfelf to
Simon, when the danger was general ? The word here
is, Ife hath defired you ; but I have prayed for TiiEE.
The reafon may be either from the eminency of the per-
fon, or the imniinency of Peter's fall, which Ghrift fore-
faw.
t. The reafon may flow from the eminency of his per-
fon : for we can allow a pre-eminency and priority of
6rder, tho' not of office. To them all was committed
the word of recondliation, the adminiftration of facra-
ments, and the power of the keys, as well as Peter: nor
is- the proraife here made .to him, as a proraife peculiar
to him, and to his fupceffor, the bifliop of Rome, as a
prfvilege of infaUibility in judgment, and indeficiency
of faith ;• as the flatterers of the Roman faction gather
frona* btac^: but, M a ftake iti a Vv^&^^v ^^"^ ^'5^*.^^
.358 Satan* s Power and Policy ^ Ser. CXXI.
and knocked, fhould ftand the fader ; fo, Peter being
tempted, and then converted, fliould ftrengthen others
as he foon attempted, in going firft in to the fepulchre,
though John was firft there; for, though love be nim-
bleft, faith is boldeft.
2. The reafon may arife from the imminency of Peter's
fall, which Chrift forefaw, and gave him a fwatch of it
here; but more cxprefly anon, ver. 34. with a Peter, I
tell thee, that the cock ihall not crow this day, before that
thou ilialt thrice deny that thou knoweft me, Chrift faw
where Satan had aimed his poifoned arrow, and warned
him. He faw that he lay open by his prefumption, and
fo calls upon him as Delilah did upon Samfon, but with
more fincerity,«' The Philiftinds are upon thee, Samfon:'
fo Gtirift here. Simony Simon^ Satan batb defired to have
you. As fine a web as that fpider, Satan, can fpin, to
in wrap the fouls of men ; the nimble eye of Chrift can
efpy it out, arid when he pleafes, he can fweep it
down.
If any alk, Why did he not prevent wliat he forefaw,
and could hinder?
I anfwcr, i. The grace of God is not debtor to any
man ; God cannot be unrighteous in fufFering that,
which he is not bound or obliged to hinder.
2. God would not fufferevil in, or upon, his children,
if he did not know how to bring good out of evil ; yea,
the greateft good out of the greatett evil. So, out cf
Judas' treafon, in betraying Chrift to death, he brought
the life and comfort of all the world, God fufters temp-
tations to take place for many good reafons, as we may
fee afterward ; but, here I fliall only fay, from Simon's
cafe, '* Let him that thinketh he ftandeth, take heed left
he fall."
Here we may remark, That thefe whom GOD ad-
vances to the greatelft excellencies, Satan affaults with
the greateft violence. As the fun beats hotteft upon the
rifing bank ; fo is Satan's envy levelled moft againft
thefe whom God hath advanced above others, either in
grace or honour. God had no fooner marked out Job
for his uprightnefs, but Satan marked him out for envy
and ioifchief. So the k\i\^ oi S^^T\a cc^mmatided his fol-
Bound and baffled by CHRIST 359
diers to bend all their force againft the king of Ifrael,
^ Kings xxii. 31. When Jolhua ilood before the angel
of the Lord, Satan ftood at his right-hand to refill him,
Zech. iii. i. Our firft parents efcaped not long, as we
lee frum Gen, iii. i, — 5. Yea, he fet upon Chrilt himfelf
with all his forces, M^t. iv. 3, — 11.
QaiisT. Why does God permit this ?
Answ. i^ God permits it for the trial, and fo for the
honour of his graces in thciii ; *' Wherein ye greatly re-
joice, tlio' now for a feafon, if need be, ye ar-e in heavi-
nefs thro' manifold temptations, that the trial of your faith
being much more precious than of gold that perillieth^
tho' it be tmd with fire, miglu be found unto praife, and
honour, and glory, at the appe'arlng of Jefus Gbrift,'*
I Pet. i. 6, 7. . Thus Ire turned Satan loofe upon Job.
As a cutler taking a fword, and Ilriking it againft an
antril; why, he knows what metal it is made oix fo Gcfd
knows what metal his fervants are made of, and what
Satan can do, what he would do, and what he fliall do.
By this means, God defigns the advancement of his owa
glory, in the vidory of faith, in the iffuc: '* Bleffed is
the nun that endnreth temptation ; for when he is tried,
he ftiall receive the crown," Jan>es i. 12.
2. God's grace is increafed in his children by being
exercifed. Temptation is a fchool for training upChrift's
foldiers; as afword glillers by ufing, which would rull in
the fcabbard. Exercife is good for our fpiritual health;
efpecially, fuch as God defigns fo^r high and honourable
fervice: he will, have ihem well tried; as we dig low-
when we have a mind to build high.
Again, as God has bis ends; fo Satan has his. And
his dcfign is, i. To oppofe God: out of envy, hating
thenx moft whom God honours raoil. It is the nature cf
envy. to aim at the faireft. 2. Tliis is his fubtilty ; by
a compendious way of mifchief to ftrike at the root*
and fo the branches mud withe*^; to clit off the liead,
and then the body mull die ; to poifon the fountain^
and then the llreams mult needs be deadly; to cyt uff tli0 *^
captain, and then the common foldiers mull needi.yieid
or fly.— Therefore, they that are moft emii^ei^t-itiuft be
.moll fiercely aflaulted,
Z 4 ^* ^^XN.^^''
360 S/itan^s PotJBtir and Policy^ Ser. CXXI.
I. Pence learn, 7^'iai we (Uuuld pray.for .9^1 J eipc-
cially for thofe .that are ia eminejit ftations ; ^s aU ihf
members uf the body run to the ^cco.ar of thp M^^.
We mull pray for them, that our petitions may preyeat
.Satan : Pray for us^ fays the apoltle, and for -me. W^
have many enemies, we that arp minifters; .efpepijtUy^
if aiming at the overthrow of Satan's kingdom, afixd the
ftdvanceiji^ut of Chrift's. 'j'he devil came with Qpeti
mc>uth againft Chrifl: >.' Why doft thou trouble us befgrp.
the time?" The pre^iching 9? Chrift crucified, ajo4 caljing
tneri from darkncL to light, and from the power ijf Satan
to God, troubles the ,deyil exceedingly : and, glp5 ! hoy
many cie iiies did he iqflame againft Qhrjft; 5cribe3i
^iiarifccs, lawyers, Herodians, aiiji the people ?
z. Let men be content with a low Hate, if Q^d haj
put them into it ; for, the more honour, the naprp ^^n-
^tr. The chimney and the weather-cock arp th^ high?
6lt in the building; but the one moft fou], the otpcp
moft fli^ken. The fouiid^tipn that lies loweft, lies furcft.
Let every one be content with hi? oNyn place : (LJo^
knows hew to difpofe of us. Agfiin,
3. Men in eminent place rnay expeft to be much gf-
faalted. There was never ^ny tall cedar but was well
Jhaken ; and, if pot well rooted, in great danger.
4. Hence fee, that you fliould pity thefe whofe emir
nent place expofe them to be fliaktn. Peter did not
well underiland himfelf when he faid, '' Thu' all mea
f(.rfake thee, yet will not L" A coward may buckle oq
bis harnefs, and break the air with great words ; but,
when he comes int'> the midft of the enemy, then his
yalour is put to it; as a pilot's fldll is moft feen in a. ftprm.
It is eafy to difcourfe of wars and ftornis, and dying for
Jcfus Chrift; but it is another thing to meet with them.
- S^lyy Another circumftance of the text is, the ing^-
mination and doubling of the narae^ Simoxnt, Simon :
Beboldy Satan bath dcj^red to have you ^ that be may fift
you as vibeati. This ingemination of names in fcripture
is ufual; and ufeful in thefe three refpefts.
I. It exprefles an ardency of love and afFeflion; as in
David to Abfalom, ' Abfalom, Abfaloni ! my fon^niy foji!'
And our J^ord Jefus to Jerufalcm, '' Q Jerufalem, Jeru-
found an4 i<[fie4 fy ^I^RJ^^ ' gCp
^Ipmj liiow pft wo\k\^ I hsavp gathered Xh,t«fl as^iven ga-
fjicfeth ^r jchicfcefis jupder i)t^rjwiiai:gs,buJ: y»e*v0iiid-Bot:!**
.3. .J^s k »pi)ipts ohit tbe idiear^jiejfe cf iavf;, -fo rthe oJear-
fiefs cjjf flaiigjBr tt^ .the pprfoQ jaefloyftfl : /o the jangclfto
Abraham, jMi^li^efi bp had Jii^ knife idraww in bis hand t»
Jtill iiii^p, til;;ig ^ngi^l pries out, Mfrah^^mJ Jkrabami His
Avor^*^ .noad^ h^lU, oiiie afi^r ^noihit^r, leil thejcome
too U^Q tp f^ii^v^ Wa«g, ihat toy trenifeUiiig oa iiis
fl^tbef's knife.
3. Jt impli^§ ih^ fpcurity of the perfoa thus ia danr
gor^; ^8 if onp «^ord would i^ot ^w.^k^ hiiHt Thus,
Phrift j?^ll€d to gaul out of Jiieav-pn, ''.SauH S&ull
wl>y perfecuteft tlio^ ra-^ ?" AiSts ix. 4^ So -Chrift jherc,
§imonI Simon i for j^Li^y, or all pf tl)^e r^li>^3 ponjptexJjr
(1.) Wh^t greater lore c^n be th^n that w\yich is ihew^
f d ito k\\^ foul ? And what love coiiiparable to the Jove
of Chrili? }t is love infinitely furpaffing th^ love of
Jonathan* This moves Chrill to double and iflgeminalie
his napi^, S.m.on^ ^imon ! it^J^ol^^ fafan i>atjb 4cjired
fp ba^e y^H, tiha^ be mny /*ff you af vibpa^y &C^
(z.) What greater da^g^r than thi^ji of Simw. rucliiog
into ihi3 i^o4j^h of, the roaripg lion, with^JJt fear or ar.-
raour ? Yeji, h'm own fepufity had ftript hini uake^ <rf
his ftrength : tlif nefore Cbrift, in commiferation of him,
doubles his naiflo, SmoTitj Simqn!
(3.) Security dqafeas us to couufel, and hardens us
to danger ; an,d ther^for^ th^r^ is <>^<i, famatimes, of
'wakening ingemia^tipns, $,imon» Sim^nl Wq »eed fome*
tijncs to give hafty intieUig^ne^ of what danger is a^
comiug, left th^ a^vertifenj^at come toe? late at anothcf
time.
^tbiy.y Another circmjaftance of thi^ ta«t, tliat I ck^
ferve ijs tbig, thfi (<>lemx)ity of tbi? wa^niflf, l^^w^x^.
Satan bath deflrei to bave tbee^ &C. Behold is a word
like a beaooa fired on ^ biU-top, that; b^^tok^f s foine
^xtraoi^dinary thing, (;^Uiag nwnV ^y«s to look t« it ;
or as a truc^pet that begets ftl^oe and.coiisi,Ra4»ds attea-
tion. Here Chrift is the preacher and the crier.
^ler^ vf^ tnay re^vi^^l^, miqift-ors are called w-atcfemen;
^Xii tljay fliaul4 vv5|tcii oyer ti)« fouljs of iwiv Wa^td^:.
362 Sa'inn^s Po^er and Policy^ Ser.CXXI.
men ought neither to be blind nor dumb ; and we,
tvhofe office it is, fhould be feers, to look out ; and
criers, to cry out, when we efpy a danger; as good
ihepherds do over the flock, when they efpy the wolf
coming, and endeavour to gather them to the fold. •
It is our duty, and we muft tell you, all places are
full of temptations. You trade upon ice ; you go
among fnares. Satan is laying fnares for you every-
where. There is a fnare in your profits, pleafures, and
honours. There is a fnare, and temptation in your
meat, and drink, and fleep ; a fnare in your difcourfe,
your communication and company. Every night's fleep
is a reprefentation of death : and, as Satan, the prince
of darknefs, never fleeps; fo, you have need, when you
deep, to clofe your eyes towards heaven, and fleep cv^ty
night, as Chrift died, with a " Father, into thy hdnds
I commend my Spirit.'* Every one of your fenfes is a
window to let in temptation, if there be not a watch fet
i]p:)n them. Eve found Satan in an apple ; Achan, in
a wedge of gold ; Gehazi, in two talents of gold. Yea,
there is a temptation in your good works. When you
hear, when you pray, take heed. Good worts may
be made great temptations to pride of duty : yea, good
minifters maybe made great temptations; as was Simon,
once and again : ** Bleffed is the man that feareth al-
ways. — Watch and pray, that ye enter not into terapta-
tion.*' You need to prepare for evilis before they come;
for, when they come, it will be too late to prepare. In
plenty, we fliould think of want ; in health, prepare for
iickn^fs ; in a calm, prepare for a (lorm. But, alas!
when men arc moft in danger, they are moft prefumptu-
ous : fo Jonah, in the danger of the ilorm, is fall afleep;
and will not be wakened, unlefs he be called upon by
name, and again called upon, with a Simon, Simon.
III. I am next to offer fome remarks upon the warn-
ing itfelf; Satan batb defi red to have you y tbat be may
fift you as wbeat. On which we offer the following
remarks.
Remark I. ^' There is no temptation of Satan, but
" our Lord is privy unto.'' And^ 1. In regard to his
iound and baffled by CHRIST.' • 363
omnlfciency; for, ^^ AH things are naked and open unto
him;^' as a man anatomized : fo, all the depths of Satan
are naked to him. His eye is like the eye of a well-
drawn pidure, that is in every corner of the room* and
looks you ftreight,.' whatever way you view it.* 2. In
regard of his obfcrving office : and he is called therefore
^ Shepherd, a Watchman ; the Watchman of Ifrael, &c.
This is ground of comfort to believers.
Our Lord Jcfus is very obfervant of the devil's
defires. He obfcrves what way the devil goes; and he
never goes to God, but Chrift obferves him. The devil
goes to God fometimes to accufe the faints ; Chriil ob-
ferves that : fometimes to feek advantage againil them ;
Chrift obferves that; with many other fuch likedefigns.
But why doth Chrift fo flridlly obferve Satan'.s defigns
againft the faints ? Why, i. Chrift is interefted in bis
people. 2. He is our Advocate with the Father. 3. He
is the friend, Satan the foe. When the devil gets leave
to tempt them, yet Chrift undertakes to baffle his temp-
tations. O how great is the love of Chrift to his
children !
Remark 2. '* The devil is an adverfary, as his name
•* Satan doth import.*' To whom is he an adverfary ?
Why, he is an adverfary to all the creatures of God»
and man in particular, and to God*s people in a fpecial
way. Why fo ? i. Becaufe of the quarrel in paradife;
enmity placed between them; and a . contrariety of
nature. 2. Becaufe he hates God, and, confequentljr
the image of God. How long will he be an enemy ?
He will remain always one. Why fo ? Becaufe Gfxl
ties him up : he is a chained adverfary. O Sirs, be
apprchenfive of the devil's malice and enmity. Chrift
requires us to love cur enemies ; that is, fuch as are
curable ; but devils are incurable. Oh ! keep out of
the devil's reach ; and keep out of his ground. Watch
againft him, as David againft Saul. Watch in prayer,
in hearing. If he tempt to pride ; anfwer him with a
fcripture, fuch as that, *' God refifteth the proud, but gi v-
eth grace tb the humble.*' Whatever be. the temptation;
repe! him with a Thus faith the Lord; or, a Thus it is
{64 Satm'f J^wet ittftS Policy t Ser. CXXI.
mrittefu After the example of our bleflbd Iioitl>
Mat, iv, I,-— a I.
JScmari 3. ** The devil aflaults the bed of men."
\irhat does the devil herein aim at ? He aims at two
things: t. His credit: he ftrikes at the greateil ; and
if he be foiled, it is the lefs difcredit : if he caii over-
come them, it it the greater honour; if not, it is the
lefs difhonour. 2% His advantage. By pulling down
the pillars of the houfib, he makes all tall. Thus he
prulled down Adam ; and then all fell. Thus be would
pull down Chrift, that he might deilroy all.-s^But what
doth God aim at in allowing him? Why, he likts-
wife aims at two things: i. His own glory; that he might
te gl'/rified. 2. That the graces of bis people may be
ftronger.* Great ihaking winds make the trees take
better root. Hence, want of temptation is an ill fign.
Again, The devil is moil defirous to tempt the beft
cf God*s faints. Why? i. Becaufe the beft faints
may carry the richeft treafures. 2. Becaufe the devU
knows that, if he can get an eminent faint down, he
will be fure to get down many mure with him, as GaL
ft. II, 12, 13. 3. It is the greateft difgrace to the
fcripture : Hence, *' Let hini that Itandeth take heed
left he feiL" A child of God may be caft down^ though
he Aall not be caft away*
It is the dfevii.*s great and earnell defire of God,- that
he may tempt. There: are times when the devil goes
to Gadiy and feeks to have leave to tempt; as, i. In time
of carnal fccurity. 2. In time of fpiritu^l pride. 3^ Af-
ter the foul hath been fealed, and had communion with
Godi 4. After Chrift's approl^ation of a foul. So Job,
chap. i. r. 8, 9^ ii^ 3. 7. So Peter, Mat. xvi. 17. 23*
Therefore they need to be always keeping their armour
»bout them.
Remark 4. *' The devil cannot tempt the faints with-
" out God'sleave and commiflion," This is plain, i.From
God's abfolute power over all the world : hence the
iievils are at his beck, Mark ix, 25. 2. From God's gra-
cious promife, fetting bounds and limits to Satan's temp-
tations; *^ God is faithful, who will not fuffer you to be
tempt.
bound and baffled by CHRIST. j/Jj
tempted above that you are able; but will, with- th»
temptation, alfo make a way to efcape/* i Cor. x. ij,
Rihiark^. '* Sifting- ifl all that the devil can do to the
•* children of God." Hti may troubles and tempt, but
he cannot overthrow. The devil, indeed, in his temp-
tations, aims at foul, and body, and all. But it msqr
perhaps, be enquired. Why does the devil lift and win-
now them ?' And why can he dt) no more ? To which
we reply, r. Becaufe they are a people in covenant with
God* 2. They are a people whom God loves; therefore
the devil hates them. 3. They are fet up for great dfe-
figns of God' in the world; *' Thispeoplfe have I- formed^
for myfdf, they fhall fhew forth my praife.** 4. Bbcaufe*
God hath given- all believers to Ghrilt, that he fliould*
fecure them : He takes care that none- of them be loft.
See John vi. 39. x. 28-: xvii. 12. Therefore, tho' the
devil may call down- a child of God; ye< he cannot keep'
them down.
Hence fee the great love of God to his people^. It is
not becaufe he does not love thcin, that they are tempt-
ed; but- that be may take occafion the more- to fhew his
delight in them. See alfo the- great care' that the Lord'
Jefus takes of his<:hildren, thatSatan cannot* hurt*thera,
but fift them.
Remark 6. " Chrift's prayers- ai^e-oppo^te- to the-de-
" vil*s prayers.'*' Chrifl prays for his people^d good ;
butthe devil for their hurt. The devil feeks that our*
faith may be deftroyed ; Chrift that our faitb fail not.
And, though the devil's prayer fhould* be heard 'fome-
times, fo as he may get leave to tempt and tofs a* child
of God, yet Chrift's prayer is heard- always. Ahd hence,
though the devil fhould get the better in a cabinet, yet
he (hall never win- the war; the victory (hall be- upon-
Ghrift's fide: for, though Satan may feem to vanqiiiftt^
the faints for a while; yet, as Ghrift hath fpoiled princi-
palities and powers, they fhall in him be- vidtoriQUS at-
laft. The devil can- never go to God,- but Ghrift pre-
vents him, and goes before him : / have prayed for
thee.
Remark 7. " Neither former fins nor future provoca-
" tions can binder Chrift's pravet fct \\\^ dwX^x^^:'*
3^6 Satan^s Ponoer and Policy^ &C-
Peter had formerly tempted Chrift; and, for the pre-
fent, he is prefumptuous ; and, fur the future, Chrift
forefaw how he would forfwear : yet all this does not
hinder Chrift'3 prayer for Peter ; but made him pity
Peter the more, and pray for him the more, in (lead of
calling him off. O the permanency of the love of
Chriit !
Remark 8. " The children of God ought to make
** particular improvement of Chrift's interceffion; / have
** prayed for tbee*^^ It is not enough to fay, Ghrill in-
terceeds for his faints, his finning faints on earth; but
his finful people, while in a finning world, with their
finful nature cleaving to them, ought to make j>articu."
lar ufe of Chrift's interceffion for themfelvcs. Chrift
fays, it is for thee ; and you may fay, therefore, it is
for me: O! he loved me; he laid down his life. for me;
he died forme; herofe forme; he afcendedfor me; and
he liveth for ever to make interceflion for me.
Remark 9. " The falls of the godly are owing to the
** failures of faith; an evil heart of unbelief in departing
*' from the living God." By unbelief, they lofe fight of
the Captain of their falvation; and then they are difcoU-
raged and difcomfited. By faith we ftand, becaufeby
Chriit we ftand. The many falls, at this day, amongft
the faints, argue the main failures of faith. This gives
a vaft advantage to the enemy. Satan would not get
fuch advantage, if we were ftrong in jthe faith, giving
glory to God. , .
Remark 10. *• If any be eftablifhed in the faith, and
" are kept from total falling; it is owing to the author
** and finifher of faith, Chrift^ who fays, / have prayed
^^ for thee^ that thy faith fail not.^^ Ycru would loofe
hold of me quite, might he fay, if I did not keep the
grip of you. A praying J^fus, by. his prayer, takes
hold of God; and takes hold of your faith; and fo you
are kept by ther power of God ^ thro' faith unto falvatiorf?
Pray, pray, then; but rely^ upon Chrift's prayers,
SERMON
E 367 3
SERMON CXXIL*
. L.UKE XXU. 31, 32.
And the Lord faidj Sitnon^ Simon; behold^ Satan bath
defired to have you^ that be may fift you as Hobeat :
but I have prayed for tbec^ that thy faitb fail not;
andvfben tbou art converted^ ftrengtben tby brethren*
(Tlie fecond Sermon on. this Text,]
A FTER what I have formerly faid, I propofe, at
-^^ prefent, only to do thcfe two things.
I. To offer fome obfervations concerning Satan and
his temptations.
II. Some meditations on the whole text.
I. We are to offer fome obfervations concerning
Satan and his temptations.
Obferv. I. " The tempter is Satan, which fignifies
** an adverfary." His hand is like Ifhraael's, again/l
every man. O that every man^s hand were againllhiml
His name is full of danger and terror: ** We wrcftle not
againft flefh and blood/' Eph. vi. 12. Not with Pharaoh,
or Sifera, or Sennasherib; not againfl Goliath, or the fons
of Anak ; but againft the devil and his angels. You
^ve a terrible defcription of Goliath, i Sara. xvii.
4, — 7. ; of his prodigious height, with his helmet
of brafs, and coat of mail ; but yet little Dayid laid hinx
* The following ohrervations and meditations were, mpft of them,
delivered upon the Monday. And though fome of the heads here fccm
to coincide with the former, jet the tuUT(emtii\&.^t^<^a!^til^
368 Saian^s Po^r &nd Pblicy^ Seh. CXXI.
at his length, and overcame him. But Satan is a more
terrible enemy, if you confider thele following parti-
culate.
1. KRs^ nature, as a fptrit ; and' fudv a oner as can
fee and not be feen ; do hurt to others, and fufFer none
himfelf.
2. His quality; being of wonderful aftivity and
nimblenefs ; able tojmingle with our fincies, and delude
our imaginations, and work deceitfully againft the fi^uls
oft meoft Ha cskI^ atluate' atbody^ a*nd nia^oe it' move
and fpeak ; as ia the experiment of the witch of Efidor, .
in Bringing^ up;Samuel in his mantle. By reafon of this
fpiritual- and' afttva qliality, a legi'otfof'devils weffe in
oiidiraAfi. JB^vil- fpirits are able to'oonvejA tbeiwrelves
from place to place, as nimbly as thought ; and their
projeds are undifcovcred, except by the fpiritual watch-
man.
3. His power. Devils are called powers, Eph. vi. 12.
Not infinite, but limited powers; called ** Tbeprioceof
ttte power of the air;'^' whofe power is conceiveAtd
extend to the (baking of the earth ; the fwallowirtg up
of whole cities!; the dillurbin^ the courfe c)f-the clouds,
in cauRng (tfn*ms of wind, and thunder, and lightening,
when permitted. We read of the ftren-gth that the pof-
■ feffed man had, that no man could tame him ; and liow
he broke afunder. all his chains and fetters, Mark Vv 3,4.;
aud' what power there was in one angel. The fame-
reafon is in good and bad ana:els, f')r that natural power
they have,rWhen armed'with God's- command and per-
luiffion. Of Sataa's power you read in the firft chaj^ter
of Jbb.-, See alfo, 2 Kings- xix. 35. where you vvill find
a hundred 'and fourfcore and five'thoufand deftroyed,- in
' oiie.night, by one^ angel, in the camp of AITvria.
4., His-fubtility. His- knowledge is m'uch improven
b*y experience : though he cannot kn'ow the thcMic^hts-
of the heart, till they be formed into words or a£li'>ns;
nor foretel things- future, except fuch as follow by or-
d6r of nature, and fiich as God hath revealed to him,
by ufing.his fervice for the punilhment of the difobedi-
cnt,whbm he gives over to ftrong delufi.-ns to believe lies,
2 Thef. jUi'll^ » By?thi&if\jiV)XA\lty^ VjftQH^vcv^tVve feveral
iound and baffled by CHRIST. 36$
tempers, complexions, and inclinati.jns of fmen, and
how to 'fit his temptations thereto ; God, in his righte-
ous judgment, fufters him to delude and infatuate
many.
5. His envy and deadly hatred againftmankind: hence
called the.accufer of the brethren, Rev. xii. 9, 10.; the
great dragon, the devil, the deceiver of the v/hole world,
the rearing lion, i Pet. v. 8. Lightening from heaven ;
*' I beheld Satan, as lightening, fall from heaven,'*
Luke X. 18. Smoke from hell reprefents fome of his
terrible temptations ; but lightening from heaven is what
may be more dangerous ; or, his appearance as an an-
gel of light. The more glorious, bright, and heaven-
like he appears in his attack, the more his hatred and
enmity is exercifed, and yet covered.
. 6. His numbers: his name is Legion^ for be is many;
and called principalities and powers, in the plural num-
ber.— Here are the tempters.
Obferv. 2. '' Satan is a limited enemy; Behold^ Satan
** bath dejired to have you.^^ For all his power and
vvifdom, natural and experimental, his malice and mul-
titude; yet, he is is limited and under authority. His
power is not abfolute, but limited; his aftions, not au-
thnritative, but under cornmand and control : he is glad
to go to God by petition. Satan, pray obferve it, caa.
do nothing againil men, but by God's permiflion : he
muft firft afk leave. Tho' he be the prince of the air,
and the god of this world, Eph, ii. 2. 2 Cor. iv. 4. yet he
is but a tributary prince, a fefnideus^ or a demi-god, as
the heathens called fome of theirs; not the chief prince,
not the great God. For as furious and fiery as he is,
God hath his hook in his nofe, and his bridle in his^ jaws,
as God faid of Sennacherib, 2 Kings xix. 28. We have
two eminent examples of this truth.
I. In the. cafe of Job, till he had his life figned from
God, he could not touch his body; nay, nor his fervants,
nor his camels, nor affes. See how exprefly God itf-
hibits him from touching his body ; *' Behold, all that
he hath is in thy power, only upon himfelf put not forth
thine hand," Job. i. 12. and then compiits his body to
Vol. VII. + A a
37^ '^atan^s Po^er and Policy ^ Ser. CXXIL
him, but referves his life; " Behold, he is in thine hand,
but fave his life,'* Job ii. 6.
2. In the gofpel; where a legion of devils become fuit-
crs to Clirill for leave to enter into the fwine, Luke viii.
26,— 33- Into unclean fwine; a fit habitation for un-
clean fpirits: yet into fuch he dare not enter, but by
leave firft obtained of Chrift. And are ye not better
than many fwine? Ye, to whom Chrift is offered ? He
cannot touch your life; no not your Ikin ; no not your
fwine at your gate ; nay, a legion of them together dare
not venture without God's warrant.
The devil may, i. Prefent the obje£l, as the fiflier
lays in his bait. 2. He may corrupt the organ^ and fo
deceive; as a jnggler cafts mifts before the eyes of his
fpeftators. 3. He may perfuade, as a cunning fophill,
.with feigned arguments. And, 4. He may lake ad-
vantage of predominant humours in the conftitution, as an
experienced philofopher. — ^Further, he cannot go to any
thing upon us, or within us, without God's permiffion,
and without our free confent. For, till we open the
door, he cannot enter. He may knock and intreat, and
perfuade and promife. The fpark is his ; but we are
the tinder, elfe it could not kindle. The bait is his,
but we muft take it, elfe we cannot be taken. It is our
yielding to his temptations, that hides his arrows, and
makes them dangerous to us: For, if we confent not,
and cafl not ourfelves in the way of temptation ; the
fin is upon his fcore. It is only a punifliment to be
tempted ; but it is a fm to yield to the temptation.
Hence,
(1.) This obfervation reproves many that attribute on-
ly to the devil many things whereof they are not able to
give a reafon, as extraordinary ftorms in the air, and the
like, but prefently f(»rget God. Satan, no doubt, can
di^-i great and marvellous things : but fliall we not re-
member that Satan is but a hammer in God's hand?
Whatfoever tlie rod be, it is the hand of God that
ftrikes ycm. Satan had inflifted a heavy evil upon Job,
and taken away all that he had ; yet j<»b fays, " The
Lord hath driven, the Lord hatr. taken," ]ch i* 21. He
ia itb not, The Lord giveth, and the devil taketh away.
^ bound and baffled by CHRIST 371
Satan Is but an inftrument, chained up till God let him
loofe ; a poor, flavifti, tributary, beggarly fpirit. lie is
^batthe bafe executioner of God*s jull vengeance : and
it is but our guiltinels and faithJeffnefs that arms his
malice againft. us.
(2.) This obfervation is full of comfort to poor believ-
ers in all their temptations, that God hath fet his bound
to Satan, as well as to the fea; and can rebuke him, as
he did the winds and waves, and they obeyed him. It is
comfort alfo, that more are with us, than againft us;
for our God is ftronger than the ftrong man armed :
** Refift the devil, and he will fly from you;" for, your
" God will not fufFer you to be tempted above meafure."
When we fight, the Lord helps; and, when we conquer,
he crowns.
(3.) Is it Satan's defire to tempt us? Then let our de-
fire prevent his defire. He defires to have you: but let
it be your defire that he may not have you at his v^ill.
So Ghrift taught you, " Lord, lead us not into teraptati-
on^ but deliver us from evil;" or, deliver us in it. No
dbiibt, your defire and petition will be fooner heard thaa
Satan's; fooner accepted than his ; becaufe your's tends
to good, and his to evil. Put your petition and defire in
the hand of the great Saviour,. who is the favourite of
heaven, whom the.Father heareth always, and to whom
God can deny nuthing. Pray continually, that God may
not deliver you to the mercy of Satan, which is cruel ;
his tender mercies are cruelty ; and his moft glorious
appearances are deceit and delufion. One would wonder
to hear Satap at his prayers. That legions of devils be-
fought Chrlij; and here they defire. Think not ftrange
that hypocrites can pray, and Pharifees make long pray-
ers; for here is Satan praying. Yet Satan had rather
pfay as them; for he pfays that he may make a prey of
them: Satan's aim is their end atid ruin.
(4.) Is Satan deliring.to have you ? Alas ! Sirs, let
this put you in mind that Chrill isdefiring to have you.
Satan is defiring to have you, that b4S^:may d^ftroy you ;
hut Ghrift is defiring to- have you, that he may faye you.
There are two fuitors, then, about yputjbis, day, that
. have a great defire after you, " O "Svti^ tell ta^^^Vv^rfcv
A a 2 ^"^
37 i Satan's Po<wer and Policy ^ Ser. CXXII.
of them ihaTl have yon ? Which of them will you yield
unto? A praying devil, or a praying Jefus? The devil
is praying to God that he Tiiay have you; and prraying
you to come to him, and ferve him, as the god of this
world, and offering you all worldly advantages. Ghrift
is praying to God that he may have }t)U ; and praying
you to come to him, and fending us to pray you in his
Itead, that you may be reconciled to God. 0 1 come,
come to Jefus; and plead upon his prayer atid intercef-
fion. Then furely your defire, and i*ot Satan's, fliall
prevail ; for Ghriil's defire is heard of God. O ! fliaH
not hiB defire to be heard of you ? If you negle£l Chrift
this day, you give way to the devil's getting his defire
*ab'»ut you. Therefore, O! come, come; come to Jefus,
and you are fafe, though Satan fhould exert his uttnoft
to obtain you.
Ohferv. 3. "It is the conftant endeavour of Satan
** to way-lay the children ^f God, that he may fpoil
** and rob them of their graces and comforts.*' Here
we may, i. Prove the point, 2. Speak of his fifting
and winnowing work. 3. Give the reafons thereof.
4. Apply what may be faid.
[1.] For proof hereof, fee i Pet. v. 8. *' Be fober, be
vigilant; becaufe your adverfary the devil, ns a roaring
lion, vvalketh about feeking whom he may devour.*' The
devil is not idle, but walking about; not harmlefs, but
as a roaring lion; not blind, bat feekitig; not to do good,
but to devour. Hence Paul gives warning to be armed,
and equipped with the whole armour of God, Eph. vi.
1 1, — 18. Satan is an affiduous enemy. Job i. 7. ii. 2.
ftill going to and fro in the earth, and walking up and
down in it, feeking whom he may devour; as the great
red dragon flood before the woman, to devour her child
as foon as it was born, Rev. xii. 4. There is not a child
of the church born in Zion, but Satan is ready, if he can,
to ftrangle it in the birth, or fmotber it in the cradle, as
the Egyptians did the Ifraelites children, and as Herod
did the innocents in Bethlehem ; efpecially if it be a male
child, as Rev^ xii. 5. of greater gifts, or place, or hopes.
He goes, up 'and down like a pack-horfe in a market;
nnd if Jbd Cat! fpyajx oippoTXwTv\tY,V«.^\llbc m^ing bis
Sound and baffled by CHRIST. - 37 j
affaults. A chearful fpirit, he will tempt to prefumption;
a fad and dejeded fpirit, to defpair; young men to lull,
and old men to covctoufnefs. He has a bait for every
fifli, as a highway thief has his falfe faces, all to deceive.
[2.] I cume next to fpeak of his lifting and winnow-
ing work. He feems to fife as wheat. It is a phrafe
borrowed from hufbaudtnen, that fift their corn to fena-
ratethe wheat from the chaff, or the flour from the bran :
and, applied to a fpiritual fenfe, God is faid fometimes to
fift his people; '* For lo, I will command, and I will fift
the houfe of Ifrael among all nations, like as corn is
fifted in a fieve; yet fliall not the lead grain fall upuii
* the earth," Amos ix. 9. And here Satan would be fift-
ing the apollles ; but with a vail difference : for God's
end is to take away the drofs, the hufks, and leave the
corn; but Satan's end is to take away the fljur, and
leave but the bran, God would purify his people i but
Satan would poifon and corrupt them.
Now in fifting, there are four things, elevation, agi-
tation, feparation, and dejection. So there is a fit re-
femblance herein, to Satan's temptations.
1. In fifting there is elevation, or lifting up. So in
temptation there is an uplifting by pride of graces and
excellencies. Paul was in danger to be puffed up thro'
abundance of revelations. As the eagle carries up the
fhell high to throw it down upon fome rock; fo Satan,
when he puffs men up to a conceit of their own good-
Befs, he intends their ruin ; and, by flattering them, to
tickle them to death.
2. In fifting there is agitation, or ftiaking the corn
together. Thisfliaking of God's people is ufually done
by threatenings, flripes, imprifonments and perfecuiions,
to vex, and trouble, and difliearten them, as we fee
clear from A6ls xii. 1, — 24. So the Holy Ghoft told
Paul, that in. every city bonds and afiiidtions did abide
him, and he mud abide them, Ads xx. 23.
3. In winnowing there is feparation or f. altering.
This way Satan attempts, by dividing, to rule ; and fo
to diffolve the communion of faints; to drive them to a
cave, as Elijah was left alone, and tlicfe o{ wh( ni the
world was not worthy; *' They wawd^tcd \i!ciVi\ii\^SN v^^^^-
A a J • ^v^'^>
374 Satan* s Po^^er and PoHcy^ See. CXXII.
\,
Ikins, and goat fkins,' being deftitute, afflidled, tormented;
they wandered in delarts, and in raountainsy, and in dens,
and in caves of the earth," Heb. xi. 37, 38..
4. There is dejeftion, or calling down upon the earth:
as he endeavours to pufF up fome to pride and prefump-
tion, fo to dejeft others to fadnefs and defpair. He la-
bours by any means to make men more rem ifs in the
fervice of God : either by the fun or by the wind, to
make the traveller lay aiide his cloak ; to enervate our
faith ; to quench our zeal ; to make the anchor of our
hope to fail ; and Ibme way or other to fpoil us of our .
graces or comforts, and to rob us of our fecurity, and
rob God of his glory.
[3.] What are the reafons why Satan is allowed
to lift and winnow ? We fliall affign the following
fix reafons why he does f).
1. It mud be, becaufe we mull be tried. As offences
muft come, and there mud be herefies ; fo, there mull
be temptations. A good fe^mah is known in a llorm ;
a good foldier in the day of battle. The feed that is
fown among Hones, may appear fair to the eye, 'till
the fun rife. As fire confumes the hay, but purges
the gold ; fo, temptation difcerns the good from the bad,
the f iund Chriflian from the hypocrite, the firm from
the unliable.
2. To humble us, by letting us know our own ftrength,
and how little we can do, when we are put to it. David
faid in his profperity, *' I fliall never be moved ;'* but
God hid his face, and he was troubled. As the kind
nurfe lets the forward child take a fall, to make it look
to its feet, and prevent a worfe danger : fo, G^d takes
away his hand, and then we fall by fome temptation.
But he withdraws himfelf to make us hold fall^r, and
Hick the clofer to him.
3. To increafe our faith, and patience, and zeal in
praying, which would all of them greatly languifti
without excrcife ; as water corrupts with {landing,
and clears with running.
4. To make us know the worth and excellency of
grace, that it is more precious than gold that perilheth,
I Pet. i. 7. And lets u^ fe^ how rich we are. Thieves
. bound and baffled by CHRIST. • 375
break not into barns filled with huflcs or fnares. It is a
good religion that men and devils perfecute.
5. That God may be glorified in dellroying the work
of the devil in the iffue. A greater revenue of glory-
redounds to the Lord,, by vanquilhing and difpoffefling
the ttrong man, than there tvould have done had he
made no affaults upon them.
6. That his people may be honoured : for they, by
whom temptations are conquered, are fure to be crown-
ed. God IbfFers his children fomctimes to be tempted,
knowing they Ihall come off with honour, and be crowned
overcomers of their enemy.
£4.^ For application of this point, we may obferve
thel'e four things.
1. Let none pleafe themfelves with this thought, that*
they were never tempted or affaulted by Satan. Carnal
eafc is no good evidence of fpiritual fafety.
2. Let no poor Chriftian be difquieted or difcouraged,
becaufe Satan is bufy about them. He fet upon Chrid;
and, " Shall not the difciple be as the Matter? When
the ftrong man armed keeps the holife, all is quiet. The'
devil rent the child grievoufly, when he was going out."
3. Let us be always in readinefs with our armour on.'
Let us be fiber, and watchful, and vigilant, tbat the e-
nemy prevail not fuccefsfuUy againft us.
4. In fifting and winnowing times, let us look to
Jefus, that our faith fail not, and fo the adyerfary over-
come us.
Obfcrv. 4. *' Satan's temptations are very fubtile and
" delufiye.*' His fieve may be very narrow. His fift-
ing and winnowing time is a time of great and llrong
delufion. Here I would offer fome remarks concerning
Satan's delufions.
Rtmtirk I. "That there are two extremes to be much
*' avoided, namely, the calling the work of the Spirit of
*' God a delufion, and the calling the delufions of Satan
*' the work of God's Spirit." ' To call the work of God's
Spirit a delufion, and to do it knowingly, is a dolngdef-
pite to the Spirit of God: and apjain, to call the delufions
of Satan the work of God's Spirit, is an afcribing too
much'to the devil; giving him the place of God.
A a 4 l?-v
7*^6 Satan^s Po'xer and Policy^ SfiR. CXXII.
Remavk i. '' That the devil is God's ape." Ghrift
was evidently demonftrated to be the t rue Mefliah : yet
he raid there fliould be falfe Cbrill's; *' Take heed that
no than deceive you : For rnany flial! come in my name,
faying, I am Ghrift, and ftiall deceive many. There ihall
arife falfe Chrifts, and falfe prophets, and fhall Ihew
great figns and wonders; infomuch that if it were poffible,
they fliall deceive the very eleft," Mat. xxiv. 4, 5. 24.
There are deep things of God, and alfo the depths of Sa-
tan, that we read of, i Cor. ii. 14. Rev. ii. 24.
Remark 3. " That the delufions of Satan are as large
*' as the operations of the Spirit of God." The devil
hath his falfe apoftles, his falfe comforters, his falfe light,
his falfe affurance. He is faid to fill Ananias's heart;
/. f . made his heart Audacious and Ixjid, as fome explain
it. He hath alfo his falfe prophecies and foretelling e-
vents. The devil told Saul what fhould befal him. He
may know fome thingi to come, by revelation from
God, for the puniftiment of thefe that fliall be feduced.
Amongft the Anabaptifts in Munller, when a law was
made for all to bring their goods to the common flock,
the maids could tell, as Peter did of Ananias, how much
every man had hid at home of his* goods. See- Deut.
xiii, I, 2, '' If there arife among you a prophet, or a
dreamer of dreams, and giveth thee a fign or a wonder:
and the fign or the wonder come to pals, whereof he fpake
unto thee, faying, Let us go after other gods, which thou
haft not known, and let us ferve them: thou flialt not
heapken unto the words of that prophet," ^c
Remark 4. '' ThatSatan accommodates- his temptations
" to the times.'* The time of the Reformation was a
time of the deep delufions of Satan prevailing. The Re-
formers were reviled, as men concerned about the letter,
not the ,fpirit of the gofpel, by thefe that pretended to
extraordinary revelations.
Hence, they had bitter conflicts, not only with Papifts,
but with men that pretended to be more enlightened
than the Reformers were, and to have high teachings
of the Spirit of God, even above the fcriptures. Thefe
that did adhere to the fcripture, and would try the fpi-
nts and revelations by it, were called^ Literiftas ct Vo-
bound and bafled by CHRIST. 217
califttis^ " Literills and Vocalifts ;" men acquainted
only with the words and vowels of the fcripture, having
nothing of the Spirit of Grcd. Luther was inveyed
againft as having publifhed nothing but carnalt evangeli-
cum, a carnal gofpei. Where-ever Reformation-light
broke out, there thefe tares came up, whereby great
divifions were raifed, and the Reformation was made
abominable and odious to the world. Stich Jeem to be
the attempts of Satan at this day, when the ftandard of
a teitimony is lifted up for a covenanted Reformation *.
The puwer and policy of hell is at work to bring any
fuch endeavour after Reformation under contempt;
which, we are forewarned, Satan may get leave to do,
by ftrong delufions and lying wonders, as in the fore-
cited, Deut. xiii. i, 2-, 3. Where a falfe prophet is faid
to give a fign or a wonder, and the fign or wonder is
fuppofed to come to pafs. But obfervc there,
I. The devil's defif^n, verfe 2. namely, to feduce,
faying, " Let us go after other g(»ds, which thou haft not
known, and let us ferve them." Thus the prefcnt temp-
tation feems to be, let us go to feme other god, or fome
other way of worftiipping God, or fome other form of
'church-government and difcipline, than what we have
known and fvvorn to be founded upon God*s word ; let
* A^ a key to this, and fome fimilar palTagcs both in iliia, and fome fubfc-
quciTt fcrmons, it may not be improper to obferve, that, witliottt doubt, our
Author here has his eye upon v hat was called, The extraordinary Work ac
Can^tuflanp;, which firft commenced, Feb. i8lh, 1742.; and afterwards difibied
hfelf through fevcral pans of the kingdom, much promoted by Mr. WhiiHcld's
miniftrationf, and pernfiifg his Journals; and approved by many, both miniftcrs
and |>eo[>ie, and atteftcd by not a few, as a genuine woik, and femarkabte
down-pouring of the Spirit of God, though alledgcd by others, to be a delulion
of Satan ;' in regard it was diverted of the pofitive and permanent evideiices of
9L real -work of converiion, held forth by the Spirit of God in the iciiptures : the
(ubjcdisofit being ihangely agitated by ilrong convuHions, fearful e^toftsons,
loud out-ciyings, imaginaiy fights, vifionary reprefcniations, great fv/ooninge,
foamings, fainiings, &C. ; which led them yfF from the righteoufnefs of Chrilf,
without them in the word, to build upon fomcthing wrought in them as t^e
ground of their iMpe ; filled them ^ith a vain qppreheniion that the Spirit wa»
poured down in a remarkable manner upon the church, though goino on in
a deep courfe of dcfe<9ion and apoAacy ; breeding in them lax principles of
leiigion, and an indiffercncy witn relpcdl to all profefJions ; fiUiiig them with
bitternefs of fpirit againft all who did not approve of the wojk, though never
fbenunentin piety and holinefs; and begetting in them an utter averlion
to our Reformation principles.-^The event, indeed, greatly confirmed dihe
allegrjticn ; many of the moft eminent fubjc<5ts of this work, tuj-ncd out lobe
very naughty p<Tfons : and the work ilfc\f footv <;YiVvxt\^ ^N^\ivS«v^^»
378 Satan's Popper and Policy, Ser. CXXII.
us, after vows, make inquiry, and inquire after fome
new god, new worlhip, new government of the church.
Why, here is a new prophet rifen, giving figns and
wonders that come to pafs. Here is Satan'$ defign.
But,
2. Obferve why God permits this. Why, as it may
be for hardening a backfliding generation, in his righte-
ous judgment ; fo for trying of his people, ver. 5, 4.
** The Lord your God proveth you, to know whether
you love the Lord your God with all your heart, and *
with all your foul ;'* whether you will cleave to him
and his truth, even when truth is perfecuted, reproachefl,
and brought intodifcredit by Satan's delufions. O then.
Sirs, with what holinefs, humility, and circumfpeftion
ought the children of God to walk in fuch times of
temptation and delufion, *' That they be not foon fliaken
in mind, by fpirit, or by word, or by letter," as ycu
have the expreffion ! 2 Thef. ii. 2. We are tuld, that,
" In the latter times fome ftiall depart from the faith,
giving heed to feducing fpirits," 1 Tim. iv. i.
Remark 5. '' That the ordinary efFcdls of delufion are
" violence and confidence." — Violent motions are ordi-
narily from an evil fpirit, hurrying the foul beyond all
due bounds and limits, effefting very fudden alterations
and ftrong paflions ; whereas, the Spirit of God is more
fedate and compofed. It is true, the power and efficacy
of the Spirit of God is fometimes demonftrated by the
appearing of fiery cloven tongues, and by a mighty rulh-
ing wind ; but, at another time, appearing in the form
of a dove; demonllrating, that it is fuch a fire and power,
as is Confident with the other graces of meeknefs and
hi^mility,and with holy fear and trembling. — Confidence
is alfo an ordinary effedl of delufion; lelf confidence,
ollehtation. The holy Gholl defcended in the.ihape of
a dove, to flievv how meek and humble the operations
of the Spirit are in thefe whom he dwells. The deluded
are ufually confident, becaufe the delufions are llrong ;
becaufe they come by way of judgment, for abufing
former light, and not receiving the truth in the love of it.
Thefe four hundred falfe prophets, in Ahab's time, are
thought, by the learned,tohave been true prophets atfirft.
bound and baffled^ by CHRIST. 379
and fuch as were of the company and college of the
other prophets ; but, abufing that gift to the pleafing
of men, to the feeking of themfelves, and Tiding and
complying with the tiojes, they were juflly delivered up
of God to fuch a falfe way : and they were hardened
like Pharaoh ; hardened of God in their deceitful way,
as you fee in Zedekiah's impudence, 1 Kings xxii. 24.
when he ftruck Micaiah on the cheek, faying, " Which
way went the Spirit of the Lord from me, to fpcak
unto thee ?" Spiritual judgments make men fecure,
and full of felf- flattery, and confirm thera more to
telieve a lye.
Remark 5. " That as the fpirits are to be tried bjr
*' the fcripture; fo t;here are figns and marks, whereby
** delufions of Satan may be known, and diftinguiftied
** from the faving operations of the Spirit,"
^eft. When are impreffions and impulfes evidently
delufive ?
Anfw. Befide what is faid already, w« effer you
the following fix particulars, for a folution of this im-
portant matter.
I. When the impreifion carries a man out of his
fphere, and turns private perfons to be public preachers,
witliout being called of God, as was Aaron, Heb. v. 4.
in a regular way to the facred office : and when one is
perfuaded to that which is good, but without a com-
miffion or warrant. Uzziah^s holding up the ark was
good ; but be had no commiffion ; and therefore . was
{lain.
. 2, When public devotion is brought in and pra£tif<;d|
to the prejudice of our particular callings. God calls
men to be diligent in bufinefs, as well as fervent in fpirit,
fefving the Lord, Rom. xii. xi. But when one duty
excludes anotiier, from time to time, it is delufive
work..
3. When people are perfuaded to duty unfeafonably
and unmeafurably. The righteous bringeth forth his
fruit in his feafon, Pfal. i, 3. God hath made every thing
beautiful in his feafon. The God of order, by bis Spirit,
puts not a man upon irregular duties.— »The duty is not
from the Spirit of Gud that is unmeafurable^ uo mor^
jSo Satan's Povicr and P^llpy^ SfiR. CXXII.
than that which is quite unfeafonabte. As duty mif-
j^aced differs little fram fin, if it be not juft turned into
fin ; £b a man is perfuaded to duty unmeafurably when
he is tempted to fuch a multitude of duties as tu weary
out hvs fpirits, and exhaull them, to the ruin even of
the body. But he that came to fave fouls, came not
to deftroy bodies.
4> When any truth is advanced, in order to make
way for error, for one truth to the prejudice x)f another.
jDevils may confefs Chrift and iiis truths, to ferve a
tnrn, Mark i. 24. Afts xvi* 17. It may be to divide
Chrift in his offices, and to difparage fome other truths.
He may allow falfe prophets to teach fome things Chrilt
has commanded, providing men be not taught to obferve
all things whatfoever he has commanded, as in Matth.
xxviii. 20. The devil may poffibly extol Chrift, as a
Prophet, in his doftrine; that he may dethrone him, as
a King, in his government : for, he cannot endure that
Chrift fliould reign. He may fuffer the flowers of gof-
pel dodlrine to be fpread, upon condition he can get
the hedge of difcipline and government, that Ihould be
about God's garden of flowers, overthrown ; with a
defign, that the flowers themfelves may be trampled on,
and ruined in the iffue.
5. That which hath no will and inclination to be
tried is delufive, Trqth feeks the light, and is willing
to be fearched : ** Every one that doth evil, hateth
the light; neither cometh to the light, left his deeds fhould
be reproved : but he that doth the truth, cometh to
th^ light, that his deeds may be made manifeft, that
they are wrought in God," John iii. 20, 21,
6. That which hath a native tendency to promote fin
and fecurity is delufion. If it tend to encourage fin and
corruption, whether perfonal or public corruption ; and
tend to difcourage reformation, perfonal or public re-
formation, then it is evidently delufion : for, unholinefs
cannot be from the holy Spirit. Thus, theic that en-
deavoured to difcourage Nehemiah in building the wall
of Jerufelem, fhewed thereby what a delufive fpirit they
were of; ** My God, think thou upon Tobiah and
Ssnballat, according to thefe their works, and on the
hound and baffled hy CHRIST. 38c
prophetefs Noadiah, and the reft of the prophets, that
would have put rae iu fear," Neh. ri, 14. That cannot
be of God, which oppofes ' the work of God, and of re-
formation.— Again, if it tend to lead to fecurity, it is
a delufion ; " Becaufe thou fayeft, I am rich, and in-
creafed with goods, and have need of nothing; and know-
eft not that thou art wretched, and raiferable, and poor,
and blind, and naked," Rev. iii. 17. Now, they think
they are rich, they want nothing ; but the Spirit of God
. thinks otherwife, and tells them they want all things. *
Remark 7. " That God may juftly let loofe a fpirit
** of error and delufion." This he may do,
1. To punifh the fm of a vifible church in not receiving
the truth; 2 Thef. ii. 11. '* And for this caufe, (namely^
Becaufe they received not the love of the truth, vcr. 10.)
God fhall fend them ftrong delufion, that they fhould be-
lieve a lye. — Pfal. Ixxxi. 11, 12. My people would not
hearken to my voice, and Ifrael would none of rae; ib I
gave them up unto their own hearts luft; and they walk-
ed in their own counfels." I fhall not fay how far God
may puniJh a church that are corrupt, and will have none
of God's counfel, by leaving them to their own^counfels;
and, when they rejeft a tcftimony for God, by allowing
them to receive a lying telHmony, land to believe a lye.
2. To giorify himfelf, and wipe off the reproach of
his people, by difcovering them ; for, '* There muft be
hercfies, that they which are approved may be made
manifeft,"" i Cor. xi. 19. ; that they may appear to be
men of coofcience*
3. That the truth may be cleared by oppofition :
truth ftill gained, never loft ground by oppofition* The
oppofition that the Sadducees made to the do^rine of
the refurrefilion, made Chrift clear it from fome Old-
Teftament fcriptures, wherein we would never other-
wife have known to have fought it.
* In the above-mentioned extraordinary commotion, which took
place at Gambuilang, and fome other places in the weft of Scotland,
all the particulars now mentioned were ingredients in it. Many private
perfons became public exhorters, praying publicly in the midft of vaft
crouds of people ; multitudes left off bu(inei(s ; gave themfelves whofly
to thefe matters night and day \ afid could oot oodiKCto bt tr«d»
38a Satan^s Po^er and Policy^ Ser. CXXII.
4. To purge out praftical errors in his o«rn people.
When we have low thoughts of the fcripturc, then he
lets loofe Deifts, that we may conceive the higher value
for the word. When low thoughts of the Son of God,
. then he lets loofe Arians to deny his divinity^ that we
may begin to conceive more highly of Chrilh When
we have low thoughts and wrong conceptions of the
l^pirit, in his operations, then he lets loofe a delufive
fpirit, that we may prize and value the gracious and
•faying operations of the Spirit the more.
Remark 8. " That fpecial diredVion is neceffary in
*^ a time of error and delufion, and in a fifting and
•* winnowing time." For clearing tliis, I here offer
,thefe four things.
1. Take not truth upon truft or report, but drink it
, from the fountain of holy writ ; otherwifc wfi will err,
not knowing the fcriptures.
2. Labour to find the truth, in the good thereof, from
your experience; " I will never forget thy precepts;
for with them thou haft quickened me," Pfal. cxix. 93.
You may as well Ihape a coat for the moon, as fix
men in divine truth, that know nothing of the fweetnefs
and favoury relifh of divine truth. This and that, and
the other perfuafion, is all alike to them.
3. Fortify yourfelvcs againft a time of trial; **Thefe
things have I fpoken unto you, that you ftiould not be
offended : . they fhall put you out of the fynagogues ; .
yea, the tim.e cometh, that whofoever killeth you, will
think that he doth God fervice," John xvi. i, 2.
4. Take heed of that light which cometh in an hour
of temptation ; for, though it may be right, yet it needs
to be well tried ; becaufe, at fuch a time, Satan is biify
to come in with wild fire, that mifleads the traveller,,
Hence fpecial keeping is neceffary in the hour of temp-
tation, Rev. iii. 10.; for then we are apt to favour that
light that leads to ftiun the crofs, and to fide with the
times.
When Satan's fieve is very fmall, people need a very
ftrong faith. If there be a picture of converfion drawn
by the devil, as an angel of light, how hard nray it be
to perceive the depths of Satan? Think not ftraoge,
iound and baffied by CHRIST^ 383
though Satan fhauld counterfeit converfion : for, I knovr
none of the graces of God's Spirit but he may pretend
to work. And we are fure he can cite fcripturc, as he
did to Chrift hirafelf, Matth. iv. 3, — 11.
^eft. How fliall I know a fcripture given by Chrift,
and one given by the Devil ?
Anfo). I fliall only here obferve, that the word that
the devil brings in, tends always to fome wicked effeft;
either to make the foul fecure or defperate ; either to
deprefs it too much to defpair, or elevate it too much
to prefumption. It tends either to difturb and difcom-
poi'e the foul, or elfe to fill it with falfe peace and com-
fort. But it may be flill enquired, What if the foul that
has been feeniingly or really convifted of fin be after-
ward comforted by the word ; how may that be known
to be of God, or to be of the devil ? To which we reply.
We are fure that Satan may give fdlfe comfort and joy
by words of fcripture. The ftony-ground hearers re-
ceived the word with joy, Matth. xiii. 20, But confult
the, place, in order to find the difference between that
j:)y and the joy of the true believer, that he gets by
the word.
1. The feed is faid to be received in a ftony place.
The heart of ftone was never made a heart of flefli.
2. *They hear the word, and anon with joy receive it:*
no mention is here of their receiving Chrift in the word.
Their fudden joy was fufpicious, when let in upon a ftony
heart, not melted with the rifing of the Sun of righteouf-
nefs, in his glory, uf)on their fouls, giving light and heat;
the light of life, the light of the knowledge of the glory
of Qod, in the mind and underlianding; giving life and
heat to the heart and affeftions. Sudden joy without this,
is deceitful and delufive.
3. It is faid, ''They have no root in themfelves ;'•
no inward root. True joy is rooted in the inward know-
ledge of Chrift, and Chrift revealed in the foul. It is
rooted in the faith of the Son of God^ ** In whom believ-
ing we rejoice.'* It is rooted in Chrift the true vine,
and built upon the fure foundation. .
4. It is faid to endure but for a while ; like John's
hearers,that rejoiced in his light fora whllc\ fcx^** "^Vsk^
384 SaianU Powr and Policy^ Ser. CXXII.
tribulttioa and perfecution arifcs, becaufe of the vord,
by and by they are offended :" they turn eaemies aod
oppofites to the persecuted caufe of Chrift, and have
no mind to fuffer for any fuch thing.
Thefe four things difcover their joy to he falfc and
delufive. Though it come by the word, yet, when it
hath thefe four defefts, that here the Spirit of God
fpeaks of; then it fays, that the word that gives theidi
joy comes not right, but by fome evil fpirit.
11. We propofed next to offer fume Meditations upoa
the whole text.
Mcdit. 1. *' Our Lord JeAis Chrill would not have
** his children difcouraged, though they have a power-
** ful and political enemy to oppofe them." For the
time of Satan's tempting is the time of Ghrift^s praying,
Satan, as defcribed, i PeL v. 8> is,
1. A lion, the ftrongell of all the beafls : a mod
powerful enemy.
2. A roaring lion. There are feveral roarings of
the lion of hell: as, when he perfuades you that you have
finned againft the holy Ghoft; that you are a reprobate;
that the day of grace is over ; that there is no mercy
for you : when he tempts you, as he did Chrift, to
Worftiip himfelf; to kill yourfelf; to curfe God and
blafpheme. When he perfuades you that duty is fin,
Und fin duty. However, Chrift hath him in chains :
He is the lioa of the tribe of Judah. He hath the
command of that lion in hell.
3. Satan is a fpiritual reftlefs enemy. He never
fleeps : if he feems to do fo, it is with open eyes. He
fees us when we fee not him : and being a fpirit, he
walketh through ftone-walls and iron bars ; no place,
can refift him.
4. A cruel enemy ; *' Seeking whom he may devour:*'
a devourer ; yea, " A murderer from the beginning.*'
Watch moft earneftly, after the greateft duty, and the
grcateft fervency : for there may be fudden cools after
the greateft heats. When the apoftles told Chrift that the
devils were fubjefl: to them, then he took them afide to
pray. If you obtain mercy, pray; and watch imto prayer.
bound. and Btiffled by CHRIST. , 385
Medlt. 2. " Satan is a great adverfary to all true be-
'' lievers.'* He makes it his Work to divide between
the foul and God ; becaufe he knows the great love
that is between God and believers, and that they have
no fucji friend. as God: therefore he would have theni
divided. He accufes God to them, and endeavours to
fill them with hard and harfh thoughts of God. He
accufes them to God ; and therefore he is called the
accufer of the brethren. He leaves no ftone unturned to
draw them from CJod. Hence no wonder the men of
this world, who are influenced by the god of this world,
fet themfelves with fuch hatred to oppofe the children
of God, and thd caufe of God, and the kingdom of
Chrift, atid any tefdmony for it. Thaf is from the en-
mity between the ferpent and the woman's feed.
i/cffif/V. 3. '' Satan cannot fo much as lift up a finger
" againil a child of God, until he have leave alked and
'* given. '^ God hath him in his chain: not only in the
chain of his juftice, but in the chain of his providence ;
that he cannot go one whit further than he gets leave.
This is a part of his torment, that he cannot do what he
would. Hence the devil cried out, " What ►have we
to do with thee? art thou come to torment us before the
time?'' Luke viii. 28. Intimating, it was a torment to
them, that they could keep pofieffion of thefe fouls wb
longer. This may be quieting to tempted ones, and fuch
as are under Satan's bufFettings, that he can do no more
than God lets him. He cannot put one vexatious thought
into the foul, further than he gets leave; nor one blaf-
phemous thought. God hath him in his chain ; and,
when he will, he will rebuke him ; and, when he re-
bukes him, he rauft come off. Let this fupport you
that commit yourfelves to Jefus.
Chrift hath a threefold title to dominion over devils.
I. He is their Maker. It is true, as devils, they rhade
themfelves: but, as d^reatures, he made them. 2. Their
conqueror: '* He fpoiled principalities and powers : he
made a flicw of them openly; not only on the crofs, but
in his triumphant afcenfion. 3. Their Judge, John
xii. 31. They are his prifoners in chains : yet not clofe
Vol. VIL + B b
386 Satan'*s Power and Policy, Ser. CXXII.
prifoners, but like malefaftors in chains, that go abroad,
referved to the judgment of the great day.
Learn, hence, to whom you owe your fafety, that
you are not deilroyed; and to whom to fly for the time
to conie. To wham fliould you conrniend your foul,
body, and family, morning and evening? Chrifl: rules in
the midll of his enemies, the devil, and his inftruments
that have the venom of the devil in their heart, and are
of their Father the devil. The' church and people of
God, and the caufe of Chrift, fhall be maintained and
preferved though every malignant opp<>fer were a devil.
Fear not the devil; otljerwife, you ffiew yourfelf weak
in faith; you diflionour Chrid ; you worfliip the devil.
Refifl: the devil confidently: fur, in Chrrft, you have
overcome him already. Chrift's viftory was not for his
'own fike, but for ours. If you are believers, you are
delivered already from his ruling power, though not frorj
his tempting power.
Mcdit.' 4. " Satan loves to be vexing thefe whom he
••* cannot ruin." He defires to fift and (hake them, tho'
he knows he cannot prevail : '' AVo to the inhabitants of
the eartli and of the fea; f -r the devil is come down unto
you, having grcnft wrath, becaufe he knoweth he hath but
' a ftiort time," Rev.xii. 12. It is a great affliftion to be
' under Satan^s temptations: they are like thorns in the
flefli very grievous. Therefore when we are freed by the
' Son o*f God, we ought to be thankful, faying, '' Return
unto thy refl, O my f ul; f r the Lord hath dealt boun-
, tifully with thee," Pfal. cxvi. 7.
' ■ Mt-eUt, 5. *' G'^d does fometimes hear Satan^s defire,
and h:.' may get part of it; Simon, Simon, Satan hatb defir-
ed to have you, that be may ftft you ; but I have pra\edfor
tbce."*^ Sat in hath prayed; and it is not faid,I will free you
fr>m his fift in or temptations; but, I have prayed for tbee>
Ti^iis God iiave Satan leave to tempt Job.
QufST.' But how doesGod give leave to Satan to tempt
his- children, fmce he is a Father to them?
Answ. God does it in a holy way. It is no fin to be
tempted, though it is a fin to yield. The evil of a temp-
tatir^nis fr rm the devil and ourfelves: the good of it is
from God ; for God doxVi \X \N\feVj \ \v^ knows how to
Sound and baffled by CHRIST. 387
deliver us out of the temptation, and how to bring good
out of it.
Again, God does hereby commend himfelf to us in all
his attributes; as i. In his love. Though he fufFcrs the
evil one to tempt and fift you, he fhall never be able to
dellroy you. 2. He commends to us his truth and faith-
fulnefs. God had promifed, that the feed of the woman
fh^uld bruife the head of the ferpent: and what he made
good to-Chrill, he makes good to them; " God is faith-
ful, who will not fufFer you to be tempted above that you
are able; but will with the temptation alfo make a way
to efcape,*' &fc. i Cor. x. 13. 3. He commends his wif-
dom to us herein; that, notwithdanding all Satan's temp-
tations and devices, yet he counterplots the' enemy,
and comforts his people in their tribulation, 2 Cor. i. 4.
In this very way that God fufFers Satan to bruife our
heel, he will break his head.
Again, God fuffers it for the believers own good ;
that, by ihaking temptations, they may be the more
firmly rooted. Their faith is hereby tried.
Hence, do not fuddenly entertain fufpicious thoughts
of G)d, becaufe he fufFers you to be tempted: nay, he
injoins you to count it all j:)y when you fall into divers
temptations, James i. 2.
Mcdit. 6. '" There is no temptation befals the Lord's
** people, that Chrill does not forefee, before it come up-
** on us." He knows what; is in our heart, and what is
in the devil's heart, before it is in aft. '* Jacob called,
unto his fons, and faid. Gather yourfelves together, that
I may tell you that which fhall befal you in the laft
days," Gen. xlix. I. If Jacob could, by the Spirit of
God, tell his children what fhould befal them for many
ages to come; then much more can Chrifl tell Peter be-
forehand what death he ftiould die, and here alfo what
teraptatiop he fhould come under, and how far the
tempter fhould prevail. O ! he knows all your tempta-
tions, before they come. Nothing can befal you una-
wares. But Jefus Chrift, the Captain of falvation, fore-
fees even all the. wiles of the devil, and will preferve.you
to his heavenly kingdom.
Mcdiu 7. (From Satan's defire and ^tUvc^^ V^'slm^ \.^
B b 2 " \<t^xjx>k
388 Satan's Power and Policy, SeR. CXXIL
tempt,) " It is nat always a fign or token of the love of
** Gi^d to us, to beftovv upon us the things that we defire.''
Satan here defires; and God gave him, fo far, his defife.
God may give us our defire, and give it in anger; Pfal
Ixxviii. 29, 30, 31. "He gave them their defire. But,
while their meat was yet in their mouths, the wrath of
God came upon them, &fr. Pfal. cvi. 15. He gave them
their requeft ; but fent leannefs into their foul. Pfalm
Ixxxi. 12. I gave them up unto their own hearts laft."
We find God gave Ifrael their wifh. Num. xiv. 2. They
faid, " Would God that we had died in the land of E-
gypt; or, would God we had died in the wildernefe:'*
and ver. 28. God, in his judgment takes them at their
word; " Their carcafes fell there."
Hence God in love to us, many times withholds from
us what we would have, and what our defire g6es out
after, and gives us that which is better. God knows,
that through the weaknefs of our faith,' and the remain-
der of our corruption, we are fet upon thefe things that
would do us no good.
Medlt. 8. '' Tho' Satan may, for a time, fliake us in
*' the fieve of temptation; yet it fliall not be long: it will
*' be but like the fifting of wheat; a few Ihakes, and fo
** fet down again." Tho' temptation^ be grievous, yet
they fliall be but for a time; and then God will rebuke
the enemy: for God's anger is but for a moment. ** Fear
none of ihefe things, which thou fhalt fuffer: behold the
. devil fliall caft fome of you into prifon, that ye may be
tried, and ye fliall have tribulation ten days,'* Rev. ii.io.
We have it limited fometimes to two days, Hof. vi.'2.
'* After two days will he revive us," i^c. yea, fometimes
limited to an hour, Rev. iil. 10. "Becaufe thou hall kept
the word of my patience, I alfo will keep thee from the
hour of temptation:" yea, fometimes limited to a little
rnoment, Ifa. Ivi. 7, 8. " For a fmall moment fcave I for-
faken thee, but with great mercies will I gather thee.
In a little wrath I hid my face from thee for a moment,"
Sec. So that tho' Satan may have leave for a time tofift
and winnow you, it fliall be but for a fliort time : and
that upon the accounts following.
I. Becaufe of God's lova Xq Vv\^ OcvAdten ; **• Like as
bound and baffled by CHRIST. 389
sj father pitieth his children, fo the Lord pitieth them
that fear him," Pial. ciii. 13.
2. Becaufe while they are affli£led, he is afflicted in all
their afflidlic^ns; *' In all their afflidionshe was afflidled,
and the angel of his prcfence faved them," Ifa. Ixiii. 9.
3. God knows how frail we are, and how v\ eak to bear
the affaults of the enemy; and therefore will not fufter
us to be tempted above what we are able to bear: *' He
knoweth our frame, he remembereth that we are dull,"
PJaL ciii. 14. And *' He will not* contend for ever, nei-
ther be always wroth, lell the fpirit Ihould fail before •
him, and the fouls which he hath made," Ifa. Ivii. 14^
.He knows, that if the rod of afflidlion and temptation
ihould remain 1 ;ng upon our back, we would put forth
our hands to wickednefs, Pfal. cxxv. 3. God knows, if
the temptation Ihould be long, we would be weary and
faint; PiaU cxix. 82. " Mine eyes fail for thy word, fay-
ing, When wilt thou comfort me? Pfal. cii. 2. Hide not
thy face from me in the day when I am in trouble: in-
dine thine ear unto me: in the day when I call, anlwer
nie fpeedily." This is encouragement, that tho' trials
be heavy, they Iball not be long, at leaft in their
extremity.
4- There is a need-be for thefe temptations for a feafon,
I P^t. i. 6. that his people may- be Uirred up to more
earneftnefs in fceking to God. So it is faid of Chrill him-
felf, when he was in an agony, he prayed more earnelHy,
Luke xxii. 44. So does the Pfalmift, Pfal. Ixxxviii. 1,2*
*' O L>rd God of my falvation, I have cried day and
night before tiiee: let my prayer come before thee ; in-
cline thine ear unto my cry." And when God^s children
.come and cry to him, he cannot but relieve them : as a
tender parent, when he hears his child cry, he cannot
but look to it, and fee what it wants. Thus God, when
the childi'en of Ifrael cry to him ; " I have furely feen the
affliftion of my people, which are in Egypt, and have
heard their cry, by reafon of their taflc-mallers: fori know
their forrows. Anci I am come down to deliver them,"
i^c. Exod. iii. 7, 8. They have the advantage of inter-
ceflions going up to God for them.
(i.) From their fellow brethren, pleading tnIiIv Gq.A
B b i ^^
39<^ Sdtatt^s Power and PoKcyy Ser. CXXIL
in a trying time; they cannot let God alone, and To muft
be heard, Pfal. cii. 13, — 22.
(2.) From Chrill, the great Interceffor with God for
the tempted ones. He is always at God's right hand,
pleading for them, and the Father cannot deny him;
but will hear fpeedily.
Hence, every one of us fhould look after our intereft
in Chrift, that we may be among his Simons, whom he
will undertake for to God againft Satan; otherwife,
how Ihall we ftand ? If the Simons, that belong to
Chrill, may come into Satan's fieve, what Ihall become
of t>thers ? '* If the righteous fcarcely be faved^ where
ihall the finner and. ungodly appear:"
Hence, fee the duty of believing, ye that are fome-
times afraulted,and perhaps grievoufly molelled by Satan.
O Sirs, do not call away your confidence. Be not call
down, as if you were now caft out of God's favour.
Though the temptation be fmart, it fliall not be long:
*' The vifion is for an appointed time; and it will fpeak:'*
therefore, wait with patience." When the trial is moft
grievous, the deliverance isneareft. O! how Ihort are
your temptations, in regard of what Satan would have,
and would be at! Alfo, in refpeCl of eternity, *■' Our
light afilidlion, which is but for a moment, worketh for
us a far more exceeding and eternal weight of gLry,"
js. Cor. iv. 17.
Medit, 9. " However great and grievous Satan's tenip-
** tations may be, and however fierce his fiery darts,
** Chriil hath placed a But againft them, that they fhall
*' not prevail altogether." The grates of hell fliall not
prevail againft Zion; " God fliall help, and that right
early;" particularly,
1. When matters come to an extremity, and their
ftrength be almoft quite gone ; '* For the Lord fliall
judge hjs people, and repent himfelf for his fervanls,
when he feeth that their power is gone, and that there
15 none fliut up or left," Deut. xxxii. 36.
2. When men and means fail, and the help of thefe
is vain; *' Give us help from trouble, for vain is the
help of men,^' Pfal. cxvi. 12. See Matth. xvii. 16, 17.
He
io%nd and hoffied by CHRIST. » 391
He remembers us when we are brought low ; *^ I was
brought low, and he helped me," Pfal. cxvi. 6. ^
3. When the power of Satan and his inliruments has
fo far prevailed, that now they think they are fure to
overcume ; then will the Lord come with deliverance. •
When Pharaoh and his holl have Ifrael hemmed in be-
tween them and the Red-fea, tJien God fhews his falva-
tion neareft, when the enemy's hope is bighefl.
Hence fee, this fliould encourage the faith of God's
children under any afflidlion or temptation. Though
they figh and groan at prefent, yet they are to live by.
faith on ChriU : for, when we are lowell, and our*
ftrength gone, and means fail, and enemies infult, thea
is God's lime to help, and Chrill's time to^fet up his
iut in the vvay: *' But 1 have prayed for thee.'*
Medit. 10. *' Our ftrength and comfort, in' an hour of
*' temptation, lies nut in any grace already received, or
*' in what is with us; but in what Ghriil hath prayed
*' for, and is with him." Your relief lies in what I have
prayed for; and, I have prayed for tbte^ that thy faitb
Jail not. The centurion Paid, Matth. viii. 8. " Lord, I
am not worthy that thou (houldft come under my roof; but
fpeak the word only, and my ffirvant fhall be healed :*'
fo, when we fee the greatnefs of our own prevailing cor-
ruptions, and the fmaUnefs of our faith, yet we may take
encouragement in this, that Chrid hath prayed for us ;
That, may the believer fay, he hath prayed fur me,
and fpoke a word JPor me : and, if he but fpeak the
word, I fliall be healed- So, when the. prophet's fervant
favv a great hoft, the prophet forbids him to fear; for,
* There be more with us than againft us,' 2 Kingg vi. 16.
Rom. viii. 34. " If God be for us, who can be againtt
us ?" So, when Mofes was praying fur the people of
Ifrael, when fighting againft Amalek, Exod.xvi. 11, ^^.
and when Aaron and Hur held up his hand, and he
prayed, then Ifrael prevailed* Mofes, you know, was
the typical mediator \ and there was that force and vir-
tue in his prayer, that, while he was praying, the If-
raelites prevailed: and, O how much power and efHcacy
is there in the prayer and interceflion of Jefus Chrid !
One wordof Ghrift can rebuke the devil, and command
B b 4 Vvcx
393^ Satan^s Pozvsr and Policy^ Se&.CXXII.
him to be gone, as Mark xix. 25. *' Thou dumb and
dt'di fpirit, I charge thee to come out of him.*'
Hence fee the reafon we get not more power over Sa-
tan, and our prevailing corruptions within us; or the de-
vil's temptations without us ; even becaufe we look too
much to our own ftrength, and look too little to the
Itrength of Glirift's prayer, and to the grace of the
Lord Jefus Chrilh We, fometimes, are ready to ne-
glect duties and ordinances ; and, at other times, rely
* too much on duties and ordinances, and do not live by
faith uppn.Chrift Jefus, in the ufe of means.
Medit. II. *' Satan cannot be more read/ with his
" defires and defigns againft us, than Jefus Chrift is
** ready in his love and mercy ; and well prepared to
" undertake for us." Satan bath defired youy that be
7nay Jlft you s but inflantly Chrift fteps in to pray for us.
Arid there is more pjwer^ and virtue in Chrift's prayer
tu help us, than there can be in Satan's malice to hurt
us. When the people of Ifra^l were to go againft Je-
richo, Joftiua V. fee how the captain of the Lord's
hull iloud with his drawn fword in his hand, ready to
help them, verfes 13, 14. Why, his people are his co-
venanted ones in Chrift, and his by donation : they are
given t;^o him of the Father, that he Ihould lofe none
of them. Again, he is their elder brother; and there-
fore he cannat endure to fee his brethren under the
power of the envious one, but will ftep in for their
help.
Hence, our ftrength lies in Chrift his praying and ap-
pearing for us. So, when Jofhua came to ftand before
God, Satan was at his right-hand: but then the Lord Je-
fus prays for" him, and rebukes the devil, Zech. iii. 1, 2.
Rom. viii. 34. ''It is Chrift that died: yea rather, that
is rifen again, and maketh interceflion for us." There is
npt one day's temptation, but we fhould be overcome
by it, were it not that Chrift upholds, as it is faid, Mic.
v. 5. " This man Ihall be the peace." Habitual ftrength
will not do againft the grand enemy. He was too ftrong
for Adam, in innocency ; and he has manifold advanta-
ges more againft us : For,
I. Our graces are very weak. Adam, in innocency.
bound and baffled by CHRIST. - 393
when entering the lifts with Satan, he had ^ power to
have Hood ; and yet he was overcome.
, 2. We have a great deal of flcfli and corruption ;
ivhich Ada,m, in that ftate, had net. But the prince of
this world hath enough in us to fide with him. There-
fore, we may eafily be conquered.
3. Satan can now come within us. He hath this
advantage, which he had not *{ Adam in innocence :
therefore, he, can foon overcome us, if left to our-
felves.
4. The very corruption that remains within us, would
be too hard for our graces-; and much more, when
Satan joins with thefe corruptions to attack us. Sataii
is very llrong, called, Tbt ftrong, man: and how Ihall we,
who are fuch impotent creatures, deal with fuch a ftrong
man ! He is called the god of this world ; how (hall we
Hand before fuch a god, if we had not the true God
upon our fide, Immanuel ; God *witb us ? As Satan's
name, fo his nature, fliews him to be ftrong ; he is an
angel by nature. How fhall we Hand out againft an
angel of darknefs^ or againft an angel of light? For he
is both the one really, and the other feemipgly.
Why then, fee the need of betaking* ourfelves to
Chrift. We may be confident in him, though a legion
of devils were againll us. He can difcomfit them with
a word, either by his own immediate word, or even by
his minifterial word, in the power and ftrength of Jefus;
for the defign of the miniftry of this gofpel, is to open
mens eyes, and to bring them from dark^efs unto light,
and from the power of Satan unto God, A6\s xxvi. 18.
There is not one converted, but hath many devils caft
out of him. So that herein lies all our ftrength, even
in flying to Jefus, as He^ekiah did, Ifa. xxxviii. 14.
** I am oppreffed, undertake for me." Go and plead
with God in Chritt's name, to undertake for you. Alas?
Sirs, why do we prevail fo little over our corruptions
and temptations, but becaufe we go not out of ourfelves
more into Jefus to undertake for us ? If you would live
by faith on Chrift, you ftiould not be fo inflaved to your
lufts. Give up yourfelves wholly to him, and put
y ourfelves under his Jhelter%
39^ SatmtCs Povier and Policy^ Si:r. CXXII.
O Sirs, be perfuaded to fet the power of Chrift.
againft the power of Satan. I will tell you the nature
of the devil's power.
1. All his power is but a derived power. It is but
derived from Chrift* who can foon cut him fhort. S;:e
Ifa. liv. x6. •' Behold I have created the wafter to de-
ftroy. — ^Job xii. i6. The deceiver and deceived are his."
It may be faid of the great wafter of fouls, and the great
deceiver of fouls, he would not have any power, were it
not given him. Thus our Saviour fpeaks to Pilate,
** Thou couldft have no power againft me, Vere it not
given thee of my Father :'* Even fo it may be faid of
Satan's power.
2. As his power is a derived, fo it is a conquered
power. It is already conquered by Chrift, who hath
judged the prince of this world.
3. As it is a derived and conquered, fo it is a limited
power. Job xxxviii. 8, — 11. * It is a limited power in
a double fenfe :
(i.) It is limited in regard he hath not the power he
would gladly have: he would willingly know what is in
our heart ; he hath a good guels at what is there ; but
he cannot fearch the heart : that is God's prerogative.
He would incline not only to tempt us, but he would
alfo have power to force us to fin ; but this he hath
not : he hath a tempting, but not a compelling power.
He defires Chrift to caft himfelf down, but he had no
power to caft him down. So, he defires us to caft our-
felves down into the mire of fin ; but he hath no pov.'er
to force us thereto.
(2.) It is limited in regard he cannot ufe the power
he hath, any further than Chrift will fuffer him.
4. His power is a fubfervient pov/er. It is fuch
a power as Chrift Jefus will ferve himfelf in ; for Chrift
will turn Satan's power to God's glory. So, when the
inceftuous perfon was to be given up to Satan, it was
but for the deftrudtion of the flefli, that the fpirit might
be faved in the day of the Lord Jefus, i Cor. v. 5.
Therefore, confidering what a feeble and tributary power
that of Satan is, we need not fear him. Why, confider
the power cf Chrift : He is the power of God ; and his
^^wer
Bound and baffled by CHRIST. 395
power is almighty power, engaged for us:. We have
then no caufe to fear the power of Satan, if we will,
by faith, depend upon the power of Chrift; and, for
your help herein, confider thefe four things.
(i.) Ordinarily all our trouble arifes from quefti©ning
the power of Chrift ; ** The people among whom I am,
are fix hundred thoufand foot-men, and thou haft faid,
I will give them flefti, that they may eat a whole month,'*
Num. xi. 21. A probable-like promife, might he fay.
Thus Martha and Mary, John xi. 32. this was wh^t
they ftumbled at, " If thou hadft been here, my brother
had not died." As if Jefus had not been as able to raifc
him when head, as to heal him while alive. Though
you think many times you do not doubt fo. much of his
power, as of his willingnefs ; yet the, truth is, this it
the great hinderance of our faith, our doubting, and not
depending upon the power of God and of Chrift, when
matters come to a pinch.
(2.) The holy Spirit of God efpecially calls upon us
to attend upon the powerof Chrift; Heb.vii. 25. **Where-
fore he is able to fave to the uttermoft all th,at come unto
God by him, &c. — Ifa. Ixiii. 2. Who is this that cometh
from Edom, with dyed garments from Bozrah? This that
is glorious in his apparel, travelling in the greatnefs of
his ftrength ? I thar fpeak in righteoufnefs, mighty to
fave. — Ifa. xlv. 22. Look unto me, and be faved, all the
ends of the earth ; for I am God, and there is none elfc.'*
(3.) We do not find in fcripture any heroic inftance
of the faith of God's people, wherein they did not eye
the power of God. This was that which fupported
Abraham's" faith, Rom. iv. 20. ** He ftaggercd not at
the promife, through unbelief; but was ftrong in the
faith, giving glory to God." Why? becaufe *' He was
fully perfuaded, that he who had promifed, was able
to perform," verfe 21. See, in the offering of his fan
Ifaac, what fupported him; *' He accounted thatGod was
able to raife him up, even from the dead," Heb. "^u 19.
(4.) Our Lord Jefus doth ordinarily ii) order matters,
in his great work towards his people, that they, and all
by-flanders, may fee that it muft be the work of his owa
3^6 Satati's Power and Policy^ See. CXXII.
power ; ** We had the fentence 'f death in ourfelves,
that we ftiould not truft in ourfelves, but in G«xi who
raifeth the dead," 2 Cor. i. 9. : that we might fee and
acknowledge the mighty power of C/iriii; and that here-
*by we may be encouraged in our faith, to trult in him,
'though we fee never fo much weaknefs and inability in
ourfelves ; and that ^e may fee if we be overcome, it is
becaufe we go not ^uly to Chrilt for ftrength : for, " He
gives power to the faint, and to them that have no might
he increafeth ftrength." In a way of coming to him,
we Ihouldbe able to grapple with our ftrongeft corrupti-
ons and temptation^. Let us not fear Satan, but fly to him
that fays, / have prayed for. tbee^ that tbyfaitb fail not.
Medit. 12. *^ That whatever grace in us Satan does
•* moft envy and invade, that grace Ctirill Jefus will
** take moil care to llrengthen and defend. / have
'* prayed for thee^ that thy faitb fail nou^'* See I Thef.
ill. 5. '' For this caufe, when I could no longer forbear,
1 fent to know y >ur faith, left by fome means, the temp-
ter have tempted you, and our labour be in vain." —
There is no grace that Satan envies and invades fo
much as this of faith. This, though not expreffed, is
naturally included in the words. Our Lord Jefus his
care is principally to fortify that part, which Satan does
moft violently impugn ; and that is our faith. The
•Captain of falvation does wifely defend that fort, which
is moft fiercely attacked. This is Satan's method.
Thus he began with the firft Adam, by the means of
Eve, to make him not believe God's threatening, Gen.
iii. 4. He attempted Adam's faith : fc^r he had faith,
whereby he believed all God's truths, revealed or to be
revealed. It is .paft all peradventurc, there was in the
difpofition and preparation of his mind, a potential faith;
€ven to believe the promife of Chrift, when it fliould be
manifefted unto him ; and, as all fm was wrapt up in
<his one of Adam's difobedience ; pride, ambition, glut-
lony, unthankfulnefs, &fc.; fo principally infidelity, a3
the inlet of all the reft. Thus he attempted David,
Pfalm cxvi. ir. '* I faid in my hafte, all men are liars,"
even the prophets of God. Why, now he faw his king-
dom deferred, his enemies iucreafed. He thought (but
Bound and baffied by CHRIST. 397
in his hafle, not waiting God'ij leifure) that all men arc
liars. Thus he fet upon our bleffed Lord Jefus, Mat.
iv. 3 *• If thou be the Son of God ;'* if thou be.
Now, Chrift was tempted for our fake, that he might
give us, I. Help, in compaflionating that in us, which
he had felt in himfclf : *' He fuifered, being, tempted,
that he might be able to fuccour them that are tempted.'^
2. Warning, to expect that the enemy will not fpare the
foJdier, that ventured on the Captain. 3. Confidence
and hope, ;that, as he conquered him for yx%\ {0^ he will
conquer him by us. 4. Example ; that we may be
informed how he will affault us, and'hovy we muft refiit
him. His main ordnance is planted againft the bul-
wark of our faith ; the point of his fword, againft the
breaft- plate of righteoufnefs and helmet of falvation,
which is our faith and hope. This manifeftly appears
in all thefe examples wherein Sajan hath prevailed over
men ; by the inordinate fear of the creature, to make
them let go their obedience and obligation to the Crea-
tor : as in Abraham, when he told a lie. Infidelity is
the true mother of bafe fear. Hence fays Chrill to his
difciplcs, *' O ye of little faith, wherefore did ye fear?"
And fo to the ruler of the fynagogue, about the enliven-
ing of his daughter ; '^ Fear not, only believe." Faith
banifhes fear, and makes the righteous bold as a lion ;
becaufe they know whom they have believed, and that
the God whom they feyrve is able to deliver them.
^eft. Why does Satan moft fiercely affault the faith
of a Chriftian ?
^w/w. I. Becaufe there is more of the power of God
laid out upon this grace, than upon any thing elfe almoft,
Eph. 1. 29.
2. Satan knows that it is the Spirit of God that works
this faith in us ; and he therefore envies it, and oppofe$
the work of the Spirit. ,
3. He knows" that God is moft delighted with this
grace, dnd glorified by it : without which, it is impof-
fible to pleafe him ; and in the exercife whereof he is
ftill pleafed.
4. Satan knows, that of all other graces, faith is the
ftrongeft to overcome bim : therefore we* ^x^ ^i^^wxrA.^
393 ^atarCs Povfcr and Policy, Ser. CXXII.
Eph. VI. 16. •* Above all to take to us the ihicid of faith."
And, I John v. 4. it is faid, ** This is the victory whereby
we overcome the world, even our faith.'*
On the contrary, there is no fm that doesr more undo
the f jul, than unbelief. By our unbelief we blafpherac
God, and make him a liar. He hath faid, that he will
magnify his word above all his name, Pfalm cxxxviii.2.
But unbelief difcredits his word. Unbelief is the great-
eft fin, becaufe it is the mother of all fin, Heb. iii. 12.
•* Take heed, brethren, led there be in any of you an
evil heart of unbelief, in departing from the living God."
When once we turn from God, then we \y open to
all fin. Therefore Satan, above all graces, envies
our 'faith.
5. Faith is the moft uniting grace. It unites the foul
to Gf>d in Ghrift : whereas, unbelief divides the foul
from God.
6. As faith furthers! good things to us, unbelief keeps
outward good things from us. So that the lord, on
whofe hand the king leaned, that would not believe,
lie had no benefit by the plenty in Samaria, 2 Kings vii.
It was unbelief that hindered Mofes from entering into
the land of Canaan. Therefore Satan fets himfelf moft
againft our faith. And, becaufe Satan fets himfelf fo
much againft our faith ; therefore, Ghrift doth moft of
all take care of our faith. . All the whole word of God
is written for the encouragement and ftrengthening of
our faith ; ** Thefe things are written, that ye might
believe that Jefus is the Ghrift, the Son of God, and
that believing ye might have life through his name,'*
John XX. 31. — Hence there is no objedlion can be made
againft believing in the Son of God, but there is an
antidote, fomewhere in fcripture, to take away thefe
objeftions. — And, again, we may find that thefe very
ways that S.Van takes for the weakening of our faith,
our Lord Jefus Ghrift, by thefe very means does ftrength-
en our faith. For example, by thefe temptations, where-
by he thinks to overcome us, by thefe temptations Ghrift
ftrengthens our faith, 2 Gor. xii. 7, 8, 9.: fo as we fhall
fee one day, that we could not have been without them.
Again, Satan thiuks, by ex^ofiu^ us in the world, to
lound and baffled by CHRIST 399
hurt us ; therefore Chrift, by thefe oppofitionsi does us
good, I Cor. i. 5, — 9.
Hence learn the excellency of faith; although it fcems
the pooreft and weakell grace, the moft beggarly of all
the graces. Love brings ointment to Chrift*s head;
and repentance tears to wafh his feet ; but faith gives
nothing,' and brings nothing to Chrill : yet it is defigned
to a higher oiBce than any other grace ; it is the hand
that receives Chrift, and receives all from him. — That
can be faid of faith, that cannot bfe faid of any other
grace. Why, as it juftifies, the fame thing may be faid
of faith, and is really attributed to faith, that is attri-
buted to Chrift. It is Chrift that juftifieth, and Chrift
that faveth ; yet, we are faid to be juftified by faith,
and faved by faith : not in oppofition to Chrift ; but to
live by faith, is to live by Chrift ; to be faved by faith,
is to be faved only by Chrift. — Again, in the matter
of juftification, faith is alone. No other grace is faid
to juftify. Further, obferve thefe fix particulars con-
cerning it.
r. Faith is that grace by which we have accefs to God.
It is many times- with a poor foul, as it is with a fhip
that is toffed in a furious tempeft, and calinot defcry
land. Faith is like one gettinrj upon the top of the
. maft, and telling that he difcovers the haven. It brings
Chrift and the foul together.
2. As it is the grace that brings us to Chrift; fo it is
the grace that keeps Chrift and the foul together, and
preferves the foul in Chrift ; ye are kept by the power
of God,- through faith, unto falvatijn.
3. Faith is the grace that prefents us to God, fpotlefs
and blamelcfs. Faith receives the righteoufnefs where-
in we appear fp >tlefs before God, faying, ** In the Lord
have I righteoufnefs."
4. Faith is the leading and commanding grace. It
leads forth all the other graces that arc in us. It is
that holy centurion, that fays to one, *' Go, and he goes ;
to another. Come, and he comes ;•* for the working
of all the graces is according to the meafure of faith.
5. Faith is the binditigand uniting »grace. Love alfo
unites the foul to Chrift : but^. thou^K v\. Vj^ %XL\sxoi«y?^
400 Satati^s Power end Policy^ Ser. CXXII.
grace^ the union that love makes is only a moral union,
as one heart in two bodies ; but the union that faith
makes is a myftical union : it makes us fpiritually and
xnyfiically one with Chrift.
6. The excellency of faith lies in this, that it is the
one grace that Chrift efpecially enquires after: ** Where
is your faith r" is the great queftion. When a ftorm feems
to drive hope, and courage, and all away, the queftion is,
'* Where is your faith? — If thou wouldll believe, thou
fliouldftfee the glory of God. — If thou believeft; all things
are poflible to him that believeth." There are two things
Qur Lord is faid to wonder at: the one is, he wondered at
their unbelief,Markvi.6.**He marvelled becaufe of their
unbelief.'' Another is, he marvelled at the centurion's
faith. So that it appears, that faith is th^t only grace
that Chrift enquires after, and is careful about : there-
fore it rauft be a grace that excels all the other graces.
On the contrary, we may h^nce.fee the. vilencJs of
the fin of .unbelief. As faith is the moft excellent grace,
fo unbelief is the moft abominable fio. Why,
1. Unbelief is fe a ted in the moft noble part of the foul:
in the underftanding, it is darkneYs ; in the will, rebel-
lion and oppofition to God.
2. Unbelief is a feminary of all kind of evil : it lets
out the heart to all manner of fin. It is the unbelieving
finner that defpifes heaven, and mocks at hell.
3. Unbelief is a fpiritual felf-murJer. It is that which
fliuts out the foul. from mercy; and that by rejefting
the kindnefs of God, the Chrift of God.
- 4. See what God fpeaks of it, i John v. 10. " He that
belicveth not God, hath ma^e him a liar :" as if there
was no notice to be given to what God fpeaks, no regard
to what he fays. Hence Chrift's greateft care is, to have
unbelief daflied, and faith farthered : . / Jbave prayed for
ibee, tbat tby faitb fail not.
It is owing to the mediation and interceffion of Chrift,
that the faith of difciples, though it may fearfully Ian-
'guifli, yet it fliall not utterly fail. If you be left to your-
felf, believer, you will fall; efpecially in a dayof temp-
tation, in a winnowing and fifting time : but you are to
e:spe£t keeping, by the power of God, and the prayer of
bound and baffied by CHRISTi 40 1
Chrifl:. The-praj^er of Chrifl: is not only general, for
all believers, but fur particular believers : 7 have prayed
for thee : which is an encouragement for us to pray
for ourfelves, and an engagement' upon us to pray
for others.
Having hitherto fpoken to the premonition ; there is
next an admonition here given t-* Peter, Wben thou art
converted^ ftrengtben thy brethren- On which I only
oflfer the following JVIediiations.
Medit. I. " In fifting times, the faith of difciples, if
** it do not fail, yet it may langnifli fo. far as that they
** may need a new converfi<>n." We hear of many
converfions now-a days ; and would to God they were
all true, and not delufive *. But here is one liiark'of
that converfion that is but a delufion; if they are fo
fure about their converfion, as to think they will ne-
ver need another converfion.. I know no converts in
fcripture but needed, as well as Peter, to be cohverteiJ
again and again. Sime have been converted an hun-
dred times.
Medit. 2. " When difciples are a-new converted,
** they are not converted f )r themfelves only, and for
*' their own good ^ but for the good and benefit of their
*' brethren, and f>r the advantage of the church of
** G )d : to ftrengthen them that Hand, to prevent their
*' falling, and to rellore them that are fallen already,
*' and endeavour their recovery.^' See the fruit of
David's ne,w converfion, Pfalm li. 12, 13. *' Reftore
unto me the joy of thy falvation : and uphold nie with
thy free Spirit. Then will I teach tranfgreffors thy
ways, and finner$ Ihall be (Converted unto thee. Ver.18'.
D- good in thy good pleafare unto Zion : build thou
the walls of Jerufalem." He hath a concern for the
c -nverfirMi of others, and for the rebuilding the walls of
Jerufalem. Hence, that mull be a wrong converfion,
that hath no tendency toward the public good ; but
a tendency to oppofe a public Reformation.
* Alluding to the aifah' fpriuerly mentioned, p. 377.
Vol. VII. . . tCc . . NNa
402 Satan*s Power and Policy^ Ser. CXXII.
We ftiall now clofe the whole with a few advices,
relating to thefe fifting and winnowing times.
[1.3 See that your faith be fuch a faith as Satan
fights againft, and Chrift prays for. Saving faith is
the eye-fore of hell, but under the care of heaven.
^eff. How fhall I know if my faith be of this fort?
Try your faith by thefe eight following particulars.
1. Have you ever found an utter impoflibility to be*
lieve ; yea, the power of enmity i|i your heart againft
it ? Faith is a fruit of creating power, Eph. i. 19. Atid
you are utter ftrangers to faith, if you never found i
power of darknefs and enmity in you, and an utter ira-
poffibility to believe. Have you ever found that yott
coqld as foon raife your body to the Harry firmament,
as you could raife up your foul to embrace Chrift ia
the gofpel ?
2. Is it a faith of the Lord's operation ? Hath the
Lord carried you forth to believe with a ftrong hand?
Ifrael had all the power of Egypt to withftand them:
but the Lord fent his word, and commanded deliverance.
You are, by nature, in an Egypt of fpiritual bondage.
What hath brought you out ? Surely nothing but the
Lord himfelf ; the power of God. Can you fay, when
you concluded that the dry bones would never live,
and that you vvas cut off, the Lord inllrufted you with
a llrong hand, and made you to believe ; *' We pray
always for you, that our God' would — fulfil all the good
pleafure of his goodnefs, and the work of faith with
power," 2 Thef. i. ir.
3. Do you find the fame omnipotent power neceffary
to draw forth every acl of faiih, by which at firil it was
wrought ? As no inftrument can make itfelf ; fo it
cannot put itfelf in tune. As you could not make your-
felf a believer ; fo you cannot keep or maintain faith,
without a {kilful, powerful hand. It is the Lord himfelf
that puts you in tune ; otherwife you would continue
at a ftand for ever, and be as unable to put forth any
one aft, as you was unable to plant faith. Hence the
believer's cry is, *' Awake, O north- wind; and come thou
fouth ; blow upon Tt\y ^ard^xv^ tlv^Xtbe fgices thereof may
bound and baffled by CHRIST 463
flow out, Song iv, 16. Create in nie a clean heart, O God:
and renew a right fpirit within me/' Pfalm li. lo.
4. Try the qualities of your faith, whether it be weak
or llrong. If it be real and faving, it will be the fpring
of fpiritual motion and adtion : any thing you enjjjy of
the influence of grace, you enjoy it in this way. Can
you fay, " I live ; yet not I, but GhrKl liveth in me ;
and the life I live is by the faith of the Son of God ?'*
True faith is the root of holinefs. A$ the body, without
ireath, is dead ; fo is faith without works. It fets the
foul upon the mortifying of every fin, and upon the per-
formance of every duty, and the exercijing of every
grace, and the bearing of every crofs the Lord lays
upon one's back. True faith breathes in fanftification.
This is the element of every believer, whether weak or
ftrong : infomuch that, when fin and lulls prevail, or
lead them into captivity, they are then out of their
element.
5. Saving faith makes everything dlfappear butChfift,
and IS fwallowed up wholly inChrift. Grace itfelf dif-
appears : faith itfelf difappears ; as the ftars, at the
riling of the fun. When one comes to a court, if the
king be not there, he is taken up with the view of the
houfe ; but when the king is upon the throne, then
he is taken up wholly with him.
6. Saving faith is the eye-fore of hell. It is a fufpicious
evidence and black mark, if you enjoy your faith quietly
without oppofition. When the believer has efcaped the
enemy by regenerating grace, Satan purfues him to the
very gates of heaven; ** 1 have fought a good fight, I have
finifhed my courfc, ITaave kept the faith," 2 Tim. iv. 7.
7. Saving faith is, notwithllanding, improven by thefe
trials. The fire may nielt down the vefleJ : but* whilfc
it is in the fire, our gracious Lord fits as. a refiner > fto-
thing, is loft : " That the trial of your faith, being much
more precious than of gold that perifheth. tho* it be ttied
with fire, rai^it be found unto praife, and hoiKxUr, *apd
glory, at the appearing of Jefus Chrift,'^ i Pet*ii 7.
8. Thfi man-f^eks to exercife faith in every thing he
goes about, and in every duty he performs : to read in
faith, to hear in faith; for, " Wh2L\fctN^t \^\tfkV^S^\'i^v
C c 2 ^^^
404 Satan^s Power and Policy^ Ser. CXXII.
is fin :'' and, *' Without faith it is impofEble to pleafe
G.>d." If the believer can get fiiith exercifcd, th^.ugh
it were in a dungeon, he is well, it is like a palace
to him : but when otherwife, 'all is wrong.
[2.] A fecond advice I would give you, relating to
tbeie lifting and winnowing times is, Do not caft yourfelf
ill the way of temptations : fliun all appearance of evil;
and do not fpeak for Satan. Avtdd the company of
enemies and wicked men; and, *' Iffinners entice thee,
confent thou not," Prov. i. 7. Yea, watch againft the
fnares that may be in the company of the godly in win-
nowing times. Peter may be a fnare to draw away
many with the diffimulation of tlie time, and the temp-
tations of the day.
[3.3 Beware of being either Gallios or Gamaliels
at this day.
1. No man ought to be of Galliots temper, that cares
fbr none of thefe things that belong to the teftimony of
the day : as if the affairs of the doctrine, worfhip,- dif-
cipHne, and government of the houfe of God were light
matters. Satan feems, at this day, to be plotting efpe-
cially againrt GhriU's government, as if his doftrine
might be tolerate, but his government were intolerable,
or a very trivial, and impertinent thing, that no man
needs trouble his head about. Satan feems content that
Ghrift preach, providinjj he do not reign and rule;
knowing his dodlrine will not be long uncorrupted, if his
government can be overturned. Therefore, men had
little need to be Gallios in this matter.
2. Men ought not to be of Gamaliel's temper. He
was a grave, learned, and peaceable man, and highly
efteemed among the people ; a man of great wit and
gt)od fenfe. However, his counfel was crafty and cor-
rupt,: he afled the politician. He laid this down for a
foundation. That the work was either of God, or of man:
if ^man, it would come to nought ; if of God, it could
notice oyerthrown. But what was the tendency of all
this ? Namely, to judge of religi(»n by events ; and, in
the ii^eantime» to ly by, and do nothing for the good
caufe, but ju^ leave it to the providence of God. Thus
many ^re for aainglhe ^C\uc\^,w^ ^iid remaining neuter,
bound and baffled by CHRIST. 405
and halting between two opinions : but, *' Whatfoever
thy hand findeth to du, do it with all thy might ; for
there is no work, nor device, nor knowledge, norwifdom
in the grave, whither thou goelt," Eccl. ix. 10. Neglefl
not prefent duty.
[4.] Be watchful and armed. Let fpiritual watchful-
nefs bs joined with the fpiritual armour, Eph.vi. 11,-18.
Let a man be never fo well armed, if he be afleep, his*
armour will do little fervice.
In a word, would you be fafc in a day of temptation?
Then endeavour, through grace, to make it fure, that
you are interefted in Chriil's prayers ; or, that he is
praying for you. Ghri'l prays not for tlie world, but
for thele that were given him, John ;xvii. 9. What a
cordial would it be to you, could y.)u take home to
yourfelf what Chrift here fays to Peter, / kavc prayed
Jar tbeC't ^^^^ thy faith fail not.
^eft. How Ihall I be fure he is praying for me ?
-4;i/w. In order to have it made fure to yju, con-
fider that word of Chriii's prayer, John xvii. 20. '* Nei-
ther pray I forthefe alone, but for all them alfo,that fliall
believe, through their word." Chrill is praying for all
them that do or Ihall believe through his word, which
he calls tbelr 'ujord : Our Word, that are minifters of
the gofpel. What word ? It is the word of reconcilia-
tion, committed to us. That God was in Chrift, reconcile
ing the world to himfelf. Doft thou believe thro* this
word? It is the word, That Chrift was mad^e fin for you, •
that you might be made the righteoufnefs ofGnd in him.
It is the Word of Salvation, which is fent to you, loft fin-
npr: Doft thou believe thro* this word? — ft is a word of
remiflion to you, guilty fmner, faying, *' I will be merciful
to your unrighteoufnefs :" Doft thou believe through this
ward ? . O come to Jefus, in the faith of this word.—
It is a word of liberty, for you that are captives, faying,
*' The Lord loofeth the prifoners:" therefore, ''Go forth,
ye prifonersof hope," and believe his word. — It is a word
of power for*'the weak, that can do nothing, and hdve
no might to do any thing ; a word, faying, " He giveth
power tQ the faint, and to him that hath no might, he
jft^reafeth ftrength.'* O may you believe in him^ thm'
C C 3 >iKl^
4o6 Saian^s Povoer and Policy^ ^c. Ser. CXXII.
this word. — It is a word of life to the dead foul, faying,
** I am the refurre£lion and the life : he that bclicvetfa
in me, tUo' he were dead, yet (hall h^ live." O will
you believe on him thro' this word? — It is a word of
help to you that fay, you cannot believe, if it be net
a cannot of obftinacy, but of impotency, that you would
Willingly be delivered from. — It is a word of help, fay-
ing, *' I have laid help upon One that is mighty." 0
will ye have his helping hand, and believe on him thro'
this word ? This is what he calls their word: ** I pray
for all them that fhall believe through tSeir word."
And, '' D.) you now believe ?" Then take home with
'you the cordial for an hour of temptation, namely, that,
tho' Satan fliould an hundred times defire to have you,
that he may fift you as wheat; yetChrift is faying to thee,
to thee in particular, / have prayed for tbee^ that thy
faith fail not. Therefore, though you fliould meet with
a fifting trial or temptation, that may lay you on your
, back for a little ; yet you ftiall be recovered and con-
verted again ; and. When thou art converted^ ftrengtben
thy brethren. Do all the good you can, to your friends
and neighbours. Do all the fervice you can, in your
ftation, to immortal fouls; and promoting religion and
reformation, perfonal and national. Beware of Peter's
felf-confidence, faying, ** Though all men forfake thee,
yet will npt I ;" left, before the cock crow, you deny
him, and turn your back upon him, and his caufe.
Apply to yourfelf the advertifement and admonition,
here given to Peter, Simon^ Simon; Satan hath defired
to have you^ that he may fift you as nakeat: but I have
frayed for thee^ that thy faith fail not; and when tboti
art converted^ ftrengthen thy brethren.
SERMON
[ 407 3
SERMON CXXIV.
REDEMPTION by CHRIST, shewn to be of GOD,
AS THE First Cause, and to GOD,
AS THE Last End. *
I Cor. i. 30. Compared with Rev, v. 9.
— JFAo of God is made unta us rcdemption.-^For tbou vjaft
■ flaitty and baft redeemed us to God by tby blood.
nPHE Lord's Supper is called the Eucbarift^ which
-■- fignifies tbankfgivlng. And how can we exprefs
our thankfgiving, this day, more fitly, when called to
commemorate our Redeemer's dying lov«, thaa by
joining iffue with the fingers of the new fong in this
text, fiaying, Tbou ^aft f lain ^ and baft redeemed us to God
hy tby blood f
. At the laft facramental folemnity here, the fubjeft
we fppke of was, that all things are of God f, namely,
relating to the new creation efpecially, and the great,
work of redemption. In purfuing of this fubjeft, I have,
of a long time, been fpeaking to the firft text I read,
where the feveral branches of our falvation arc afcribed ,
to God in Chrift, Wbo of God is made unto us vsifdom^
rigbteoufnefs^ fanSlificationy and redemption.
After I had, from time to time, infilled, ppon this
* This was the fubjc(5l of an A<^Ion-Scrmon, prcadicd immediately
before the celebration of tlie Sacrament of the Lohd's Supper, at Dun-
fermline, on Sabbath, July 11. 1742.
t This fubgcfl is printed, and may be ftcn above, p. 257.
G c 4 <g:e^t
4o8 Redemption by Chrift^ Ser. CXXIV.
great fubjecl, " That Chrift is a complete Saviour, of
" God's making, unto us, while he is iz^ade of God
** unto us, wifdom, righteoufnefs, fan^ification, and
** redemption," I came to enquire. How we are to im-
prove Chrift; i. For wifdom; 2. How for righteoufnefs;
3. How for fanclification; 4. How for redemption. Wc
have fpoken to the firft three*, by adapting to thcra
feveral texts of fcripture, and treating them as anfivers
to thefe feveral quellions: and now I come to enter.upcn
the fourth of thefe queftious, namely, H<>w we are to im-
prove Chrift for redemption ; t^r, as made of God unta
us redemption ? And the anfwer at prefent we <iffer is,
That we are to improve Chrift for redemption, by view-
ing in him to what end, and by what means we are to
be redeemed by hini? Both thefe are here. 1. To what
end are we redeerned ? We are redeemed to God.
2. By what me^ns ? By the blood of Chrift. : " Thou
wall llain, and haft redeemed us to God by thy blood!"
In which words you may obferve thefe five particu-
lars f<;llowing.
1. The great privilej^e here fpoken of, namely,
Redemption. It is a great word ; a bigger word by far
than Creation. Devils were created, wicked men wjtxQ
created, but a feleft number are redeemed. There is
a fundamental redemption, which v^as performed by
Chrift upo,n the crofs, where he fufFercd the wrath of
God, the pains of hell: There is an afilual redemption,
M'hen his people reap the benefits of that fundamental
one. It is a redemption, firft by impetration, or pur-
chafe, and then by application; firft by price, and then
by powen
2. The obj efts of this redemption, or perfons redeem-
ed, wj; '' Thou haft redeemed 2^/.'* Here it may be afked,
Who will claim, who do claim, and who may claim this
privilege, faying, ** Thou haft: redeemed m/?" — As to
the queftion, Who will claim it ? Why, all the eleft,
in due time, w^ill claim it: fome benefits of Chrift's death
accrue to the world; but the elect will be the redeemed
ones, and are fo. Election, redemption, regeneration,
* What the author delivered on thefe branches is not printed.
Jhown to be of Godj ai%d to God. 40^
ffnd falvalion are of equal' extent. — As to that queftion.
Who do claim it ? Why, all believers, or all the cleft,
that are brought to lay hold on C brift by faith; they fay
upon the raatter, '* Thou halt redieemed us; and we be-
lieve, that thro' the grace ot our- Lord Jefus Chrilh we
fliall be favcd." — As to the quefi ion, Who may claim it,
upon the warrant of the word, f.1evv\ng how that Chrift
died for our fins, accc;rding to thie fcriptures, and upon
the warrant of the gc.fpel-call ? To this we reply. All
finner>, to whom the gofpel con'ies; they are warranted
to come to Chrift by faith, fayiaig, '' Thou waft flain,
and halt redeemed us to God by thy blood;" fur this is
the record they are to receive^ that God hath given us
eternal life, and this life is in tis Son. The ground of
this faith is no fecret thing; bvit the revealed word.
3. The author of this redem ption, Chrift; Thov waft
fiifin: the Lion of the tribe of Judah, the God- man, the
root and olffpring of David. The work is the efiedt of
two natures in one Chrift concurring; not God alone, nor
man alone, but God-man; Tbcni baft redeemed us.
4. The end and effect to \^''hich they are redeemed:
Tbou baft redeemed us to Gojd ; to be his fons, his fer-
vants, his friends, and favourites ; his crown and glo-
ry ; to enjoy him, to glorify him, to be his peculiar
treafurc^
5. Tto means of it ; Tbou ^aft slain, and it is by
tby blood. Why ! wjiat is the neceffity ? Was it not
enough for Grod to' become a man, a creature, to l>e
hungry, and weary, and reproached? No, fays God;
I will never be fatisfied for the fins of the human race,
nor appeafed, tilll fee ri'iySon lying a facrifice, bleeding
^t my feet ; ** It pleafed the Lord to bruife him: with,
out Iheddingof blood there Ihall be no remiffion." Blood
I will have for an atonement. Blqod 15 here taken for
the whole fufferings of Chrift, from the moment of bis
conception, from his miferable entry into the world until
he breathed his laft ; till he cried, '^ It is finiflied;" the
whole is included: Tbou waft fladriy and baft redeemedus
to God by tby blood.
The former te^t and this compipred, fet before us the
wlwUt
4tO Redemption by Cbrift^ Ser. CXXIV.
whole bufinefs of our redemption, from the beginning to
the end of it : and efp^jcially,
1. The original caufe and fpring of our redemption
through Ghrift, it is of God; '' Who of God is made
unto us redemption." .
2. The meritorious caufe or means of it, vlx. the death
and blood of Chrill; Tbou ni)aft Jlain^ and baft redeemed
us to God by thy blood,
3. The final caufe, iffue, and end of it, namely, to
God, the fountain whence it came ; Thou baft redeemed
us to God. It is c?/God that we are redeemed in Chrift,
and to God that we are redeemed; of God he is made
unto us redemption, and be was flain, and has redeemed
us TO God by his blood.
From the words, as they Hand conne6ied, and as we
have now. explained them, we lay down this one doc-
trinal propofuion.
Observ. That the redemption we have by the blood
of Chrift, being of God as the firft caufe, is alfo to
God ^s the laft end.
As it is faid, Rom. xi. 36. " For of him, and through
him, and to him are all things, to whom be glory for ever,
Amen:" fo efpecially all things relatingto our redemption
are or him as the beginning, and to him as the laft end.
Our redemption by Chrift is or God, and our Vedemp-
tion by Chrift is to God. Thus it is faid, i Pet. iii. 18.
** Chrift alfo hath fufFered for our fins, the juft for the
unjuft, that he might bring us to God. Tbou v)aft flain^
and baft redeemed us to God by tby bloodi
The methold we would here lay down for illuftrating
this dodtrinal obfervation, through divine ^afliftance, fliall
be the following.
I. To offer fome propofitions concerning this redemp-
tion.
II. To ftifew how it is or God as the firft caufe.
III. How it is TO God as the laft end.
IV. Make fome application of the fubjeft.
I. The firft thing propofed was to lay down fome pro-
pofitions concerning this redemption. AVe ftiall only oflfer
the four following.
JboHun to be of God^ and to Cod^ 41 1
Propof. I. " That till we partake of this redcraption
** we are in bondage and captivity."
1. We are in bondage to the power of fin, and to the
punifhment thereof : To the power of fin; and hence fins
are called chains, and fetters, and bonds; and it is called
the law of fin and death: To the punifliment of fin; and
hence the finner's heart is full of fear naturally ; why,
the Philillines are upon us; yea, the devil is upon us;
nay, the wra^h of God is upon us, and his favour is de-
parted from us; " We are condemned already." Ah !
how miferable is the condition of every man by nature !
Whatever be his outward privileges, he is the flave of
Satan. This fpiritual flavery is indeed indifcernible ;
many, as Leviathan, fport themfelvcs in the waters of
finful pleafures, and think that the only end of their
being, not knowing that they are captives.
2. We are captives to the juftice of God, to which
we owe millions of talents, which cannot be paid till
Chrifl redeem therefrom, by fatisfying all the demands
of juftice.
3. We are captives to the law, as a covenant : the
law condemns us ; yea, every new-born child is con-
demned to the fire of hell by the law, till Chrift redeem
from the curfe of the law; for he was condemned in our
room, and he could net plead innodifhce; tho' he was in
himfelf innocent, yet imputatively guilty, when '* The
Lord laid on him the iniquity of us all:" the Father had
enough to charge him with*
4. We are captives to our own confciences. That bo-
fom- judge tells us, we are enemies to God, vile traitors,
and fpeaks bitter things againft.us; it is a judge we
cannot decline, a witnefs we cannot caft, an executioner
*we cannot refill ; it tells us we are to be fentenccd with
devils to hell and damnation, till Chrift redeem from
that captivity, flavery, and bondage,^ by intimating to
this deputy, that the Judge is fatisfied and appeafed with
the Wood (hed at Jerufalem. " O Sirs, then is the con-
fcience fprinkled with the blnod<hat fpeaks better things
than that of Abel. Why, fays confcience. Is the great
Judge pleafed ? Then 1 have no more to fay.
5- We
412 Redemption by Cbrift, Ser. CXXIV.
5. We are by nature captives to Satan ; he leads us
captive at his pleafure : we are his fervanls, he is our
mafter; we are the fubjeds, he is the king; we are
the /hop where he works, till Chrifl redeem from this
captivity, and till the God- man bind the ftrong man and
dirpoffefs him.
6. We are captives to divers lufts : one luft is hard
<5nough to ferve ; but, how hard is it to ferve divert !
Not only variety, but contrary ones, like fo many wild
Wfes drawing us contrary ways. The galley-flave,
tugging at the oar night and day, is at perfcft freedom
when compared to this ; redemption from this flavery
15 a^reat redemption. The old man is faid to be cruci-
fied with Chrift, Rom. vi. 6. He hath nailed fin to the
crofs, and flain it legally. Oh ! may the believer fay,
this luft of mine hath not been well nailed, it is yet liv-
ing and lively : well, but being crucified it fliall aftually
die. But again,
• 7. We are by nature captives to every creature. We
were once mafters and lords of the creation, but we are
now fervants to them ; they were once under us, but
now they have got above us, and have the command
of us ; they have power to charm and draw us away
from God; every creature hath power to vex us; Chrift
rede'ems from this captivity, when he reftores to us our
primitive dominion over the creatures, which is now
to be had in Chrift, who hath all power in heaven and
in earth.
8. We are captives alfo to the fear of death. Many
are in great bondage all their days through this fear;
the profpefk of the king of terrors creates a horror in the
foul, till Chrift redeem from this, by taking away both
the fting of death and the terror of it. Our Lord Jefus
redeems from thefe, and from all the efFedls of fin ; he
redeems from the curfe of the law, '' Being made a curfe
for us;" he faid to God, when he was in flaming wrath,
and threatening the finner's damnation, " On me be thy
curfe.'* He redeems from the wrath of God, that om-
nipotent wrath, that irrefiftible wrath, that deftruftive
wrath, that righteous wrath, that none can ftandbefqre,
pne drop whereof would d^ilrov thoufands of angels.
Jbown to be of G-od^ and to God. 4x3
He redeems from dillance from God ; this is the pcr-r '
fection of mifcry, to be far from God, from light, from^ '
life, from the centre of happinefs. Chrift redeems from
this, by bringing us near by his blood, that we may
have the begun enjoyment of God here, and the unin*
terrupted enjoyment of God hereafter.
Propof. 2. The fecond propofition is, " That Chrift,
*' and only he, is the Redeemer; Tbou waftflainj and
*^ haft redeeined us : there is no other name under heavea
" given among men, whereby we muft be faved." He
only frees us from the power of fin ; he brings the quick-
ening Spirit, 1 Cor. xv- 25. As by his Spirit he will
raife up our natural body from death to life; fo he raifes
our fouls from the death of fin to the life of grace. He
only frees us from the punifhment of fin ; " There is
no condemnation to them that are in Chrift Jefus. Who
fhaJl lay any thing to the charge of God's eleft ; it is
Chrift that died," Rom. viii. i. 33, 34. It was too
tranfcendent a thing for any mere creatture to be the Re-
deemer of the fons of men. The children of Ifrael were
afraid to truft an angel with their ccuiduft into Canaan,
Exod. xxxiii. much more fliould we have been to truft
an angel, or any creature, to make way for our paffage
to the heavenly Canaan ; " Such an High-prieft became
U3, who is holy, harmlefs, undefiled, feparate from fin-
ners, and made higher than the heavens," Heb. vii. 26.
It was requifite that the Redeemer ftiould be God-man ;
he behoved to lay down his life, which he could not
have done if he had not been man ; he took up his life
again, which he could not have done, if he had not
been God. It was fit that the Redeemer fliould be the
eternal Word; "The Word was made flefli." Thus,
1. He* was the pcrfonal wifdom of the Father: and how .
fit w?ig he to reveal the counfels of his love from eternity?
2. Hfels the middle perfon of the Godhead: and is it not
fit he.' fliould mediate between God and man? 3. He is
the-Sbn of God; and fo fit to bring" the adopted fons to
glory.. 4. iHe was the Word that made the world; and
fo tije Word that redeems the world, and will for ever
be JickSowledged, by all the redeemed number, as the
414 Redemption by drifts Ser. CXXIV.
only meet help and fit Redeemer for them ; Thou viajt
flaitty and baft redeemed us.
Propof.'^. Another propcfition is, ** That this redemp-
" tion is for men; Tbowwaft flainy and baft redeemed
** us, out of every kindred, and tongue, and people, and
*' nation. To us a child is born; he was made fin for
** us, he was made a curfe for us.'* There is a three-
fold view we are to take of the pronoun us.
I. With reference to the divine ordination from eterl
nity, it refpefls the eleO: only, of whom Chrift fays, "I
lay down my life for my iheep,'* John x. 15.
,2. With reference to faving application of thia redem-
ption already made, then the perfons that are the objcds
thereof are believers, whofe faith is the fruit of cl^fting
and redeeming love; for, fays Chrift, " All that the Fa-
ther hath given me Ihall come to me, Johntv. 48. And
as many as were ordained to eternal life (hall believe,"
Afts xiii. 48.
3. With reference to the general indefinite difpenfation
of the gofpel, it refpe'fts finners of all forts, to whom the
gofpel comes, becaufc therein all are welcomed to come
to and believe in Chrift as their Redeemer; and, in the
way of coming, and believing in him, to fay, Tbou v)cft
flain^ and baft redc^emed us to God by thy blood*
In refpefl of eternal deltination, the eleft only are they
who fay it certainly, Tbou nuaft flain^ and baft redeemed
us. In refpeft of effeftual application, only believers are
they who fay it materially, Tbou waft f lain, and baft re-
deemed us. And, in refpeft of the general difpenfation of
the gofpel, all finners, to whom the gofpel comes, have
warrant to fay it believingly, Tbou sDaftflain^ and baft
redeemed us : they are thiis warranted by the firft com-
mand, that requires us '* to know and acknowledge God
^* to be the Lord our God and Redeemer;" which is ex-
plained, I Johniii. 23. ** This is his copimandmeht, that
we fhould believe on the name of his Son Jefus Chrifl^"
and to believe this gofpel, which is a faithful faying,
and worthy of all acceptation, that Jefus Chrift capie to
fave finners,'' 1 Tim. i. 15.
Here is room for the faith of all that hear the*go(pel,
the queftion not being, Ait 70^1 ek^ or riot ? Ifayl •
Jhown to be of God^ and to God. 415
nor^ Are you believers or not ? The eleft indeed will
be partakers, and believers are pairtakers already^ of
this redemption ; but the queftion in the gofpel-difpen-
faiion is, Are you finners or not ? and do you need a
Saviour and Redeemer ? Then, upon the warrant of
this word of falvation fent to you, that Jefus Chrill ca^le
to fave finners, you are to receive thefe good news to
yoiirfelf. It is not Ghrift in the decree that you are to
look to, while you know not that you are eledled; this
is to look too far back: nor is it Ghrift in the heart, or
in poffeffion, you are to look to, while you know not
if you be a believer; this is to get too far forward : but
it is Chriit in the word, becaufe you afe a finner, and
Chrift a Saviour held forth to you there, faying, " Look
to me and be faved." This is the middle between the
tw^ former, and the only way to fecure them both, and
to, fay, with particular application, Tbou H»aftflain^ and
haft redeemed us.
Propof 4. -The fourth propofition I would offer, re-
lates to the means, viz. '* That this redemption is by
" death and blood; Tbou n»aft flain^ end baft redeemed us
*' h ^^y blood.^'* He that was ilain decretively, by the
determinate counfel and foreknowledge of God from eter-
nity, and is called the Lamb flain from the foundation of
the world, who was flain typically under all the facri-
fices of the Old Tellament, whereby his death was
adumberated and fhadowed forth, was flain aftually be-
tween two thieves upon mount Calvary, where the fuf-
ferings of his life were confummated in thefe of his
death; for, though he was in the fortli of God, yet he
became obedient unto death, even the death of the crofs,
where he was wounded for our fins, which were his mur-
derers, the Jews were but executioners. Now, . we do
.not fay, that the hangman,^or executioner, kills a man
for theft, or murder, or the like j but rather his theft
and murder, they kill him: fo here, it was not fo much
the Jews, or foldiers, that killed the Lord of glory, a3
our theft and ifeurder ; our fins, » abominations, and
breaches of God's law, which were imputed to him as
thft Surety, and laid to his charge, who fuffcred, the juft
for the unjuft, that he might pay th^ dtb^\. \i^ ^Na^i^
4x6 Redeniption by drift ^ Ser. CXXIV.
to ciivine juftice : and now, not only was his body af-
flidced, but his fuul agonized, when he grappled with
all the powers of heaven, ejjrth, and hell. His Father
harJ faid, *' Awake, O iword, againft the man that is ray-
felltjw;" and the glittering I'word of wrath and vengc-
8!] ce was Iheathed into his bowels 'with infinite horror and
te:»TJir, making his foul exceeding forrowful, even unto
d< ath, and breaking, bruifing, wounding him for our
iniqiiities. Once over Jerufalem he flied tears of water,
but now, upon the rack- of juftice, he flied tears of
bSood, Thou Hi) aft f lain ^ and kaft redeemed us to God by
thy blood.
This is the fcene of blood opened and reprefented to
us In this facrament; " For, as oft as ye eat this bread
and drink this cup, ye (hew forth the Lord's death till
he come again." The L')rd's fupper is a lively crucifix,
wherein Ghrift is evidently fet forth crucified before us,
and fhewLng us, that he was flain, and has redeemed us
by his bluod. Here is the price of redemption, the
precious blood of the Son of God, A6ts xx. 28. He pur-
chafed the church with his own blood; and whence is
this, but (i.) To declare the infinitenefs and immeafura-
ble nature of the love of God; '' Hereby perceive we the
love of God, becaufe he laid down his life for us," i John
ii. i6. (2.) To declare the infinitenefs of his truth in
the law-fenten^ce, which required that, '* Without the
fliedding of blood there could be noreraiffion," Heb.ix.22.
(3.) To declare the righteoufnefs of God, and his infinite
hatred of fin. Ood's infinite holinefs and hatredagainft
fin, appeared right well in callin^r angels out of heaven,
for once beginning to fin, and Adam oUt of paradife for
one mouthful of iVuit : but it is another fort of a difplay
of divine hatred of fin, to fee the Son of God, the fecond
Adam, wallowing h\ his own blood, for cmr bloody fins.
(4.) To declare the power of Jefus Ghrifl, to lay d-'wn
his life and to take it up ao^ain; '' No man taketh it from
me, but I lav it down of niyfelf; I have poiver to lay it
down, and I have power to take it a:.Tain. This cim-
luandment have I received of mv Father," Jv-hn x. 18.
By this comraan'dment and will of the Father, the fcrip-
lore was fulfilled, the vaw co\e.watvt confirmed, juftice
Jhown to bt of God, and to Gad. ^ij
Vv-2is fatisfied, the w^rk of the clevil deftroyed, fin coti-
demn-d ^itid taken away, hell vanquilhed, add heaven
purchafcd. T/bou v^afi flain^ and baft redeemed us bj
tby blood.
II. We propwfed next to fliew, How this redemption
\i of God, as the firft cauie. I need lidt enlarge upoii
this, feeing it was the fii'^jcdt T enLlrojed upon formerly,
that all things are of God, relating to the new creation '^'^
Thus all things are of God, relating to this redemption:
why, the Redeemer is of God ; '' For God fo lored the
\Vbrld,that he gave his nlybegottenS:)n,''&c. John iii.i6.
His fubltitution in our room is of God; '' The Lord hath
laid on him the iniquity of us all," Ifa. liii. 9. — His fuf-
fering in our r >om is ('f Gcd ; '* It pleafed the Lord to
braife him; he hath put him to grief,'* Ifa. liii. ia.-^His
affuhling Our riature, that he tnight therfciii* give hirafelf
a facrifice for our iin's, is of Gjc!, and of his fovereign
wHl ; *' Lo; I come; I delight to do thy will, O my God.
— -This commandment have I received of mV Father,^' .
Pfahn xl, 6. lleb. x. 7. — His being made a curfe for us,,
isbf God; '' He Was made a curfe for us:" and," He hath
made him to be fiii f.r us," Gal. ili. 13.2 Cor. v. :it.-—
His furniture and ability, for his work uf r^d^niption, is^*
of God ; ** Behold, my Servant, whom I uphold,'^ Ifaiali
Ixii. i. " Him hath God the Father fealed," John vi.2 7.
His refurreftlori and exaltation is of God; for, '* By Mm
we believe in God, that raifed him up from the dead, aiicl
gafVe him ^ory, that our faith and hope mightbeof Goii,*'
iPet.i.21. — His exhibition to us by thegofpel, isof Ood,
Col. i. 26, /17. tlom. i. 16, 17. and the powerful, faving
efficacy of this revelation.— It is of God, that he is m^de
il(»t only a Redeemer to us, but the whole of our redemp-
tion, in the ahftraft: for fo fays the text I compared with
this, that of God be is made unto usredemption/ ourheaven,
oiir!iappinefs,ourall. All is cSwingtoGod asthcfiHlcaufe.
in. We fhall, in the third place, fliew, that this re-
demption is to God, as the lafl end; Tbbu 'ivafffiain^ and
** Ste the fubjed here referad to,.p. 25*/^ — x^i%
Vol. VIL + D d ^^^^
4l8 Redemption by CLrr/t, Ser. CXXIV.
baft redeemed us to Cod by thy blood. ** He fuffercd,
the juft for the unjuft, that -he might bring us to G(*d."
His redeeming us to Gc»d, may be viewed two ways.
J. As it relates to our happincfs, 2. As it relates to
his honour*
1//, To be redeemed to God, may be viewed as it
relates to our happinefs, which lies in being brought la
God : and, as we can never be brought to God, unlefs
we be redeemed to him, botli by price and by power;
fo it is only by Chrifl that we are redeemed to God,
namely, by the price of his blood, and by the power
cf his Spirit ; ** I am the way, fays Chrifl ; no man
Cometh to the Father but by me,'* John xiv. 6. He
hath redeemed us to God in all refpefts.
1. He hath redeemed us to the knowledge of God;
for, we have the light of the knowledge of the glory of
God, only in the face of Clirifl, 2 Ccr. iv. 6. We do
not fee God favingl}', till wc fee the Redeemer ; *' He
that hath feen me, hath feen t^je Father," John xvi. 9.
We have loft the view and knowledge of (>od by our fall'r
^nd no guilty finner can fee Gi;d, to his fatisfadlion,
but ill the red glafs of the bl'^f^d of Jefus, who hath
redeemed us to God by his blood; that is, to the know-
ledge of God.
2. He hath redeemed us to the favour of G^^d, and
to riie pe^ce of God ; f jr, '' He alone is our peace,
having vcsZ'\^ peace through the blo^d of his crofs,"
C 1. i. 20. Reconciliation i^ brought about by the blood
of his crofs ; *' You that were fometimes alienated, and
enemies in your mind by wicked works, yet now hath
he reconciled, in the body (f his flefli, through death,"
\tr[ii 21. Hence, " God was in Chrifl:, reconciling
the world to himfeUV' and proclaiming, '* This is niy
beloved S)n, in wh^>m I am well-pleafed.'^
3. He hath redeemed us to the image of God ; for,
** He gave himfelf for his church, that he might fanSifjr
and Icanfe it,'' Eph. v. 25. ; and Titus ii. 14. ** He gave
hinii'^-'lf for us, that he might redeem us from all iniquity,
and n-ir-fy to himfelf a peculiar people;" that he might
bri::.:: us to God. and to confjrmity to his image, by
Jbringing us back to the life of God, to the love of God,
Jbown to he of God^ and to God. " 419
and tQ the fervice of G d. We are by nature alienated
from the life of God ; but he redeems from death, to
the life of God ; from enmity, to the love of God ; and
from llavery to fin and Satan, to the fervice of God.
And thus,
4. He hath redeemed us to the enjoyment of God,
and to fellowfliip and communion with him, fo as to have
poffeffion of him as our God, according to the covenant
fealed with the blood of Ghrift, / miili be thy God; and
communion with him as fuch. This enjoyment of God,
to which we are redeemed, hath three degrees, inchoa-
tive, progreffive, and confummative.
The firft is initial or inchoative ; which is a commu-
nion of ftate, relative and real, the foul being related
to Chrift, and to God in Chrift, as a reconciled God and
Father in Chrift, and having really the Spirit of Chrift
in us as a well of water, and a fountain of all grace.
The fecond degree is progreffive enjoyment ; which
lies in getting, from time to time, more and more
acquaintance with Chrift, and with God in him ; more
and more nearnefs and increafe of love and likenefs to
him : hence by him we are faid to be brought near to
Gjd; " Ye who fometimes were afar off, are made nigh
by the blood of Chrift," Eph. ii. 13. By hhn we are faid
to have accefs, verfe i8, '' Thro' him we have accefs, by
one Spirit, to the Father. Eph. iii. 13. In him we have
boldnefs and accefs, with confidence, by the faith of him."
And, Heb. x. 19. "We have buldnefs to enter into the
holieft by the blood of Jefus." Hence alfo joy and peace
in believing, and joy unfpeakable in ihis enjoyment of
God,thro' the blood of Chrift; *' We joy in God, thro' our
L jrd Jefus Chrift, by whom we have now received the
atonement," Rom. v. 11. And hence alfo the joy of the
Lord is f >metimcs our ftrength; and we go from ftrength
to ftrength, till we appear before the Lord in Zion. And
tlien comes, thirdly, the Uft degree of the enjoyment of
Go4> that we are redeemed by his own blood ; that is,
^hc confummative enjoyment of him in heaven ; that
enjoyment of him that is beguninthe remiffionof fin, and
the renovation of the nature, and is carried on in the con-
tinued communication of the fulnefs of the Godhead^
420 Redemption hy Cbrift, Ser.CXXIV.
that is in Chrilt, unto us, is at laft conrummated in
the full and uninterrupted enjoyment of God in heaven;
where communion wi^th God is no mbre by faith, bat
vifi Ml ; no more by hope, but fruition ; for, '** Now we
fee through a ghifs darkly, but then face to face ; and
fliall be like him, for we fhall fee him as he is ; and fo
liiall we be ever with the Lord." To this enjoyment
oF God alfo we are redeemed by his blood ; for, " The
gift of God is feternal life, through JefusChrifl our Lord,'*
Rom. vi. 23. And hence heaven is called the purchafed
polTcnion, Eph. i. 14.; and the heavenly fingers here,
make this the burden of their new fong, Tbau viaft fiain^
and baft redeemed us by tby blood.
Thus are we redeemed to the krtowledge of God, to
the favour of God, to the image .of God, and to the
enjoyment of God, commenced and advanced gracioufljT
here, and confummated glorioufly hereafter in his hea-
venly kingdorn. Thus by the blood of Chrift we are
redeemed to God, to the kingdom of Gt)d, in gracd
and glory, and fo to God as our chief good and lad end,
to have the Lord Jehovah to be our everlafling light,
and life, and happinefs, our exceeding great reward,
our portion, our all in all.
^dly^ His redeeming us to God, may be viewed, not
only as it relates tluis to our happinefs, but as it relates
to his glory. He hath redeemed us to God by his blood;
that is, redeemed us to the glory of God, in all his glo-
rious perfedlions, which are difplayed more glorioufly
here than any-where elfe. Thus,
T. By his blood we are redeemed to the glory of Ood*s
wifdom. O here is the wifdom of God in a myflery,
in bringing God and man together in a God-raan ; in
reconciling jufHce and niercy, and making them kifs
each other; and the blood -^f Ghrill the cement for
joining them together infeparably in our falvation.
2. By this blood we iare redeemed to the glory of
God's power, which was more difplayed in fupporting
the human, nature of Chrid, under an infinite load of
wrath, than in fapporting the pillars of heaven and eartb,
or creating all thtnjis out of nothing. The power of
God is here employed, not owly iti deftroying principa-
Jbown to be of God ^ and ta God. 4n
lities and p»jwers, but here the power of his arm U
Qrnploy^d in bearing the power of his wrath; and,
*^ Who knows the power thereof?'*
3. 3y his blood he has redeemed Us to the glory of
Gocl'5 holinefs, and without prejudice to his holy law^.
ihat required perfed: obedience, while his eternal Son>
in our room, yielded himlelf obedient unto death, even
the death of the crufs.
4. By I'lis bl'od w? are redeemed to the glory of
Gtod's jujlice. The eternal damnation of all the repro-
ba|tc world will never iUuftrate the glory of juftice, fa
TOucU as tiie bio d of the Lamb» '' Whom^ Gn^d hath fet
fortn to be a propitiation, through faith in his blood, ta
declare his righte^Aifuefs," Rom. iii. 25.; or, to manifelt
his jullice \x\ punifhing fin, and then pardoning fin upon
|hat propitiation,
5. By his bl )'kI wc are redeemed to God ; that is,
to the glory of God's mercy and love. O the love of
God that iliines here ! Rom, v. 8. ''God commendetli
Jiis lovfi towards qs, in that, while we were yet finners,
Chrift died f )r us." Q the glory of the Father's luve
is great, in giving Chrill for this end \ How does h?
here proclaim that he delights in mercy ! Arid he is fo
forward to (hew mercy to a number of mankind-finners,
tha,t, rather than wiiint an oppovtuuity to ihew mercy
to them, h^ will make a way through the heart's bl<K4
of his dear and well beloved Son !
6. liy his blx)od we are redeemed to the glory of God's
tfutji and fuithfulnefs. The firll promife to fallen man
Vf9^ ^ blefl^ed promifi: refpedling us, yet a bloody pro-
mifi? refpedVmg Chrilt., that the Seed of the woman fliaild
brqifejthe head of tke ferpent ; yet the ferpent flioul^
bruife his heel, or that Ghrift fliould have bis blood
0ie4 fi?r pur rede^nption. The church o.f God of old
yas big with hopes of the aqcoixiplillimeflt of this pru-
niife ; they waited long for it. When Chrift appeared,
^nd b,9»>bled himfelf to the death of the croXs, then was
?h^ P^^njife fulfilled : ^nd as. this was th^ greatell in-
llaj^ce a^id i^idicatipn of the fkithfulneGs of God, that
9ver was given ; fa this is an earned and evidence,
^at aU UaP gofgel-projjiires Ihall be accotw^lv^K^^d* Gv:^^.
42 2 Redemption by drifts Ser. CXXIV,
hath fulfilled his word, in giving Chrift to the death ;
then certainly he will fulfil all the other promifes of
bleffing and mercy in the new covenant, which were
ratified by his blood. Gud*s truth in the law- threaten-
ing of deaths and his truth in the gofpel-promife of life,
were both fealed by his blood.
In a word, by his blood we are redeemed to God;
that is, redeemed in a way that brings glory to God in
the higheft. God defigned himfelf as the laft end, his
glory as the ultimate end of his redemption ; and now,
by the blood of Chrift, we are redeemed to God's hon-
our and glory, to God's pleafure and fatisfaftion, to
the joy and content of his heart, it is faid of Chrift,
** The pleafure of the Lord fliall profper in his hand;
that in him he is well pleafcd, and his foul delighted,"
Ifa. xlii. I. Why, then, by his blood we are redeemed
to God, in a way that is to the pleafure and contentment,
jjy and delight, and faiisfaftion of God.
Thus the redemption we have by the blood of Chrift, ^
being ^/God, as the firll caufe, is to G^'d, as the laft
end. Thou waft Jlcin^ and baft redeemed us to God hj
thy blood.
IV. The fourth general head I propofed, was. To
offer f me Inferences for the Application. And pafling,
al prefent, many inferences relating to the means of our
redemption, the death and blood of Chrift, which are
afterwards to be fet before us, under the facramental
elements, I confine myfclf to thefe inferences that relate
cfpecially to the great fource, and to the great refourcc
of this redemption through Chrift, the great fpring,
and the great iffue of it ; the great caufe, and the great
end of it.
Is it fo then. That the redemption we have, through
the blood of Chrift, being ofGA, as the firft caufe, is
likewife to God; as the laft end? Hence,
I. See and admire the antiquity and perpetuity of
our redemption and religion in Chrilh This wonderful
tranfaftion, in time, is nothing elfe than a difplay t'f
what from all eternity was of God, and, to all eternity,
will be to -God, We ^t^ xVm d^.^ ^q commemorate
Jhown to be of Gg(U and to God. 423
Cixl^s ancient and endlefs love, whereof he hath i^ade
^ dir.lay in Chrill the Redeemer, that was flain, ami
has redeemed us to God by his blood.
O Sirs, fee the high fuurce of our redemption ; it is
oj God, from eternity, before the foundation < f the
world. There are four things we read of, relating to this
redemption, that are faid to be before the world was.
(i.) We read of a choice that Gfxl made before the
world ; *^ According as he hath chofen us in him before
the foundation of the wurld, that we fliould be holy/'
Eph. i. 14.
(2.) We read of a promife he made before the world ;
" in hope of eternal life, which G >d, that cannot lie,
promifed before the world l>egan,*^ Titus i. 2.
(3.) We read of grace given us in Chrift, before the
world ; *' Who hath faved us, and called us with an
holy calling, not according to our works, but according
to his purpofe and grace, which was given us in Ghritt
Jefus, before the world btrgan," Tit. i. 9.
(4.) We read of glory ordained for us before the world;
** We fpeak the wifdom of God in a myftery, even the
hidden wifdjm, which God ordained before the world, un-
to our glory," 1 Cor. ii. 7. — This whole redemptii.n ia
Chrift is an ancient bufmefs; all was of God before the
world was : fee John xvii. 5. 24.
See alfj here the lall refource of tl^is redemptioH, or
the great ocean into which it runs; as it is of Gul frcni
eternity, fo it is to G(kI thro' eternity. As the Iprings ot'
water come from the fea, and return t^> it ; fo here, tl^
whole of redemption is of God and to him: hence, when
the myftery of redemption fhali be finiflied, it is laid,
'* The kingdom fliall be delivered up to God, even the Fa-
ther, that God may appear to be all \\\ all," i Cor. :;v,
24. 28. Not that Ghrill will ceafc to be king; nay^ the
Father hath faid to him, Tby throne^ O God^Jsfor ever and
ever; but in rer}>eft of the diftinft adminillratien of the
kingdom which will be, (tho' now we fpeak but as babes,
ignorautly, of what will then appear glorioully) it will
then appear to be fuch as will.lhew that Chrilt, though,
as he is the Chrift, was the great mean and (ordinance of
Cod for our redemption; yet God was the silllvx ill^C \sl^
424 JRedifpiJ^fion iy Chrlft^ Ser. CXXIV.
even -the great original, pnd the grpftt end : Tbou *afaft
fUiin^ and haft redtinn^cl us to G^d.
2. Hence fee the wpnderfql co«ftitt|tiQn of the perfoa
of Chrift the R^d^emer, who was ll3in, and bfts redeenied
us to Gofl. O what H mytteriou5 perfon is ber<5 ! Chrift
indeed is Ood ; effentially oqe God with the Fatlier and
the Spirit ; perfup^lly he is Gqd the Sun ; and as Ood,
he is the firil caulb and the lall end, equally with the
Father eind the Holy Ghott: but r.s Ghrill, lie is neither
God Q'.)ly, nor man only, but God man ; the pertm
that P.aiids between God and man ; the middle perfon
by uhym we come to Qod, and are redeemed to God.
Chrill, as God, fays, *' I und piy Father are one,'' even
wlvjn he had faid in the preceding verfe, '• My Father
ivS t.;reoter than all," J hn x. 29, jo.; yet» *♦ i and my
Ju' her arq one:" but again, Chrill, as man, fays, *' My
Fu !3er is greater than 1," J>l.n xiv. jS. ^ad though,
jis Mediator, he is the Fatiier's fervant ; yet being, as
M'-Jidtor, God as well as man, Gqd-maj?, his nanxe if
palled Alpha and Omega, tlie beginning and the end;
eind the Father wills all the angels of Gnd to vv-jrlhip
him ; and all men t«) honour the Son, even as they noi-
pur the Father ; ff)r, " He that honoureth not the S;'n,
Jionoureth not the Father that feut him," John v. 23.
And hence, here, in the text, he is the fubjcdl of the
new fong, and the objeft of the worfliip, and praife of
the redeemed ; Tbou viaft fiain, and baft redeevied us to
God by tby blood- Our Redeemer, therefore, is the won-
derful LtMANUEL, Godrman. If he had not been man,
he could not have"lDGen flain, and redeemed us by his
blood; if he had not been God, he could not have redeem-
ed U3 to God: our redemption could not have been of Gt>(l,
?is the firll caufe; and to God, as the lall end, if it had net
been through God, as the means; for all things that are of
him, and to him, <7re alfo through him, Rom. xi. 36. '' Of
him, and to him, and through him, are all things.'*
3. Hence fee the reafon, why the Man Chrift Jefus,
afcribed all the glory of Iiis redeeming work unto God.
He fpeaks of himfelf as the Sent of God, more than thirty
times, in th^t one g-'Tpel ace rdlng to John. He fpeaks
of his doing the work of him that fent him, and. feeking
foo'iDn ta be of 6^y and to God. 421
the glory of him that fent him. Part of his prayer to the
Father is, That the world may know that thou halt fent
jne, andthat the world may. believe that thou haftfent me,
John xvii. 8, 21. Saving faith looks to Chrill as the
Sent of God. He fpeaks of his dying, and laying, dowa
his life, as a p^mmandment he received from his Father,
and his having finiihed the work thp Father gave him to
do. lie fpeaks of God, as his God and Father, who&
will he came to accorapliih; " Lo, I come; I delight to
do thy will, O my God. Heb. k. 10. By the which
will we are fanfilified, ilir^i' the offering of the^body of
Jefus Ciirift once for all." By this will we are redeera-»
ed; it is by the will of Gi.d we are redeemed to God by
the blood of Chriii. The u hole work of redemption flows
from an act of God's will: and hence the povcnant of
grace and promife, fealed with the blood of Chrill, runs
in fo many of God's / ^^ills\ '' I will fprjukle you with
clean water, &c. I will take away the heart of ftone;
I WILL he yt)ur God; 1 will put my fpirit within you,'*
Ezek. xxxvi; 25, — 30. q. d. It is my will, that fuch
and fuch a goodly number of mankind finners be brought
tp me; and, by the blot^d of the Covenant, redeemed to
me. Well, fays Chrill ; '' Thy will be done :" cve^^
when it came to the bloody part of the bargain; ** No^
my will, but thine be done:" and Amfn, fays faith, in
the day of power; *^ Thy will be done."
4. Hence fee, that it is too narrow a view of redeem-
ing work, to fee only that Chrid was flain, to fave and
redeem us by his blood, if, througli the prcfpeft of faith,
we look not to the farthdl end of this redemptiow,
namely, that he has redeemed us to God. Your re-
demption fignifies nothing, if it do not land you in 0( d
and his glor^; in vain hath Chrill fuffered, the juft for
the unjufl, if it be not to bring you to God. Many pr«-
fume thqy are redeemed by the blood of Chrift, and
that Chrill died for them, bat bewray the narrownefs
and naughtinefs of their faith, by not confidering from
what, and to what Cbrift hath redeemed his people,
whom he redeems by price and power ; he redeems
from Satan unto God; and fo they are faid to be brought
4^6 Redtmpticn by Cbrijt^ Skr. CXXIV.
from darknefs unto light, and from the power of Satan
unto God, Ads xxvi, 18. They are redeemed from the
world to God; Gal. i.4. '* Who gave himfelf for ourfias,
that he might deliver us from this prefent evil world,
according to the will of Grod, and our Father." They
are redeemed from men to God, Rev, xiv. 4. " Redeem-
ed from among men, being the firit fruits unto God, slnd
to the Lamb:'* hence they are not of the world, John
XV. 19. Tho' they be in the world, yet they are not o/it,
but rather witneffes againll an evil world;, and therefore,
the world hates them, as it did Ghritt, John vii. 7. The
redeemed of the Lord are redeemed from a vain conver-
fation to Grod, and to a converfation in heaven, i Pet. i.
18, 19. ''Redeemed not with corruptible things, fuch as
filver and gold, from your vain converfation, received by
tradition from your fathers, but with the precious blood
of Chrill." But, alas ! many fpeak of Chrift as their Sa-
viour and Redeemer, but yet walk as if they were re-
deemed to the devil, and redeemed to fin, redeemed to
tlie world, and to their lulls, and delivered to v/ork abo-
inination, Jer. vii. 8, — 1 1. Or, as if they were redeem-
ed to tliemfclves, to be their own lords; ** Ye are nf't
your own, fays the apoftle, for ye are bought with a
price; therefore glorify God in your body and in your fpi-
rit, which are God's," i Cor. vi. 20. They that are re-
deemed by the blood of Chrill, are redeemed to God, to
walk humbly with God here, and to walk with him in
white hereafter, and f ) to Ihew f )rth his glory for ever;
*^ This people have 1 formed for myfelf, they fhall fhew
forth my praife," Ifa. xliii. 21.
5. Hence fce a teft and proof of true religion, true
converfion, and a true work of God, namely, it is fuch as
is of God, as the firll caufe ; to God, as the lail end ;
and thro' Chrill, as exhibited in the gofj el, and his death
and blood, as the means. It is faid in fcripture, *' Some
return, but n(»t to the Mod High;" they are ^.inverted,
but not to God ; and furcly that religion never came
from God, that led not to God. We hear of a ft range
work, fpreadin;? far ond near, and it is called a work of
God. How fhall we know if it is a work of God, or a
delufion of the devil? Here is a louch-ftonc by which it
Jho'ion to be of God, and to God. 427
may be tried : let them alTert never fo confidently, that
they are converted to Chriit : yet, if they are not con-
verted thro' Cbrift to God, it is a delufion; it is a falfe
Chrill they are taken up with, it he do not bring thera
to God, to the love cf Gcd, to the fear of God, to the law
and teltimony of God, to all things whatfoever, that are
commanded of G(^d. If the fpirit that is prevailing, to
the converfion of many, convert them to the hatred of
the caufe of God, and the teiVimony of the time;. Convert
them to a toleration of ail ihe corruptions and defcdlions
of the day, as if there ought to be no witneffing-work
againft thefe ; convert them to an oppcfition of a co-
venanted work of Reformation, and any appearance for
it, and fo to an involving of the whole land in perjury;
converting them to a diflike of any truth of God, relat-
ing either to the dodlrine, worfliip, difcipline, or go-
vernment be* hath appointed in his boufe: If this be the
cafe, then io many converfions, {o many delufions of
Satan are taking place; .for the true Chrift redeems us
to God by his blood; and true converfion converts men
to the knowledge of God, to the image of God, and
^ all the ways, and ordinances, and inftitutions of God;
. and it is a falfe converfion that'draws men off from any
of the wkys of God : and may all the Lord's people be
delivered from any fuch converfions*.
Here alfo we may fee a teft and trial of all the graces
and operations of the Spirit, if they be true or falfe.—
The knowledge of Chrill may here be tried : the know-
ledge of Chriit would not fave you, did not the know-
ledge of him lead you to the knowledge of God ; the
knowledge of Chrill does not terminate on Chrift him-
* A fbort account of the rife and nature of ibis ftrangc and rappofed won.
dcrful work of God was narrated above, p. 377. The great inllmmcnt and
principal promoter of this w rk, (viz Mr. Whitfield,) Uiing' neiihjr a mem-
bcr, nor of the principles, of the church of Scofiand, but o^' the Epifcopalian
denomiitatiou, laboured, with all the artifice he was niaiter of, to difleminate
Laiitudinarian tenets where-ever he went, in order that his perfonal mini/lrs-
tions might be mr>re acceptable 10 the people, and his dedgus more eiTe(flualiy-
accomplifhed. Thefe fentunents being drunk in by many# efpecially, by iht
giddy multitude, fo blK-d them with a virulent accidity of fpirit a^ainR the
clpoufers of a Tcfl.mony for truth, that they evidenced and expreffed their
rcleniment in a very unchrlilian cnanner : and the very name of a Teflimony
for our attained to Retbrniaiion was galling to them. See p. 445.
4%^ fi^ci^fjxpfion by Cbrift^ SfiR. CXXIV.
feU\ but is the Miclfmau and way to. bring us to the
knowledge of the Father; " I am the way, fays Ghrift;
BO man cameth to the Father, but by me; and, he that
hath i(^a me, hath ieen the Fathev," John xiv. 6, p.mr
True faith may be here tried; for true faith in Chrift,
as It is of God, or of divinc^peration, fo it will not terrai.
nate on Chriit himfelf, but upon God in aikl thra* him;
for, ** JBty him we believe in God," i Pet. i. zi.-^Lqve
-to Chrill, if.it be true love, and of God as its original, it
will terminate upon G; d as the ultimate end and objeft
of it; heace the true knowledge of Chrift is a kaowledge
of tlie glory \)i God in the face of Chrift, 2 Cor. iv. 6.-t«
True joy in the Lord Jefus, terminates in God ; henct
V^ joy in Gk)d, through jefus Chrift, by whom we haye
received the atonement, Rom. v. 11.
Jier^ is a teft of all true experimental religion. True
experience leads a man to reil upqa no internal feelioj(
of Chrift within him : the true Spirit teftifies. of Qhrift
ia the word; and^ if Ghrift be ip you^ by his Spirit, be
will bring you out of yourfelf, and of all confidence in th«
flefti, and out of all confidence in internal feelings, and
irapulfes, and impreflii)na, and will land you in Gcd a-
lone. True experience, like the true Chrifl, brings no
man imp bimfelf ; no, by no means : he brings us ta
God ; and redeems us to God.
6, Hence fee the duty of all loft and undone finners,
^at have loft their way to God, and have loft the know-
ledge of God, the favour of G(»d, the image of God,
and the enjoyment of God, viz. to accept of a Redeemer,
that is come from God to give himfelf a facrifice, to Ik-
tisfy divine juftice, to redeem us to Giod hy his heart's
blood. You are called to accept of a complete redemp-
tion that; God brings to you, in order to bring you to
God ; to God, your chief end ; to God, your chief
happinefs. -Here thft treafures of God's grace are open-
ed fully and freely to you that have nothing; only come,
and welcome ; you that are fools, come and get the
wifdom that is of God ; you that are guilty, come and
get a righteoufnefs that is of God; you that are unholy,
come and get a faniSlification that is of God ; you that
^re unhappy and ijiifere^ble, eome and get 'a redempti n
JhoHun to ^e of God^ ^nd n Gcd. 4^^
that is of God.- Chrift is made of God \o ydU all th^fe
things, which includes every thing dfe that you need.
Here the weak may get (tfength, the blind may get
fight, the difeafed li^ay get health, the dead may get
life, the leper may be cleanfed, the EthibpiaA may bt
beautified, the captive may be liberate, bankrupts rOay
^et their debt p^id ; oiily cOtHfe t&, ^nd accept of the
Redeemer that is come fi^om God to redeem you to
Ood, sfcnd fent of God to bring jou to God. You can*-
hot cbtne to God, bec^ufe you ar6 v^^'eak; aud you darl:
fiot corne, bec^ufe yon are worthlefs ; but, *' Worthy is
the Lamb that was flairl:" *ndj as God fent him once
to be a facrifice to redeem you to Go^ ; fo he has fent
him how ^s an ulher to bring yoii to G^>d, that you may
f come to Gt)d by him as the way, by him as the guicie
"^nd the leader. No matter how gr6at, how atrcjcidus
your fins have beeil hitherto ; thdugh you had all thfe
fins of Manaffeh^ Mary Magdakne, 61* Saul th^ perfe-
cutor and blafphe'iiier ; yea^ all the fifts of thefe^that
were murderers of the Lord of glory ; hfe who hath re-
deemed us to God by his bloody by hi^ blood that cleanfes
from all fin, he has come here in his Father^s name, who
hath fent hini clothed with his VeftUfe dipt in blood,
that by him ye may have redemption thro' his bldod, even
the remiffion of fins, according to the riches of his grace,
Eph, i. 7. O Sirs, do you knorvr him when you hear
t)f him ? for, faith, and acquaintance with him, come
by bearing. Do you know hini in his bloody robes?
And is it ndt a robe of grace, gfacfi f^igrtiftg through
righteoufnefs and blood to eternal life ? Will you ac^
cept of him who is thus Comd frorn God to bring you
to God?
** But, fay yoii, will, he accept of mfe who Want faith
** and repentance, and fuch conditions if-equifite to bring
♦* me to God?" Alas! what k th\i ? Behold the ma-
Kgnity of a legal fpirit, that fifes up dg^ifift the gofpcl
of the grace of God. What ! woufd yoii hav€ a faith
or a fepentaftce to be a Redeeftlief to you, ifiliead of
Chrift, to redeem you to God ! Would yoa have faith
to be a Chrift t6 redeem you, 6f fepSfttadce to be ai
Chrift tcr bring you ta Gxjd ? WduM yott hate ^ OlLtWJL
43^ Redemption by Cbrijt^ Ser. CXXIV.
within you in your heart, to the difparageraent of Chrift
wirii'->ut you, and revealed to you in the word? Alas!
this legal dream flows from the power of the firft temp-
tation, ^^ Ye Ihall be as gods." God[ only is the firft caufc
and the lall end of this whole bufinefs of redemption;
but ye would be as gods, to be the firft caufe yourfelf;
you would have fDmething wrought by you, or wrought
in you to be the firft caufe of your own falvation, that
Gc d may lofe the gl >ry <>f the work. But, O proud
finner, come down frr^m the height of your defircd
deity ; you are yet defiring to be. as God, but come
down to God's foot, and acknowledge him to be God,
and be content that he only be the firft canfe and the
laft end, and that Ghnift be the all in all of your redcmp.
tipn to God. True faith cannot bring itfelf to God,
but only welcomes the Chrift of God to bring it to God.
Here, O finner, you have nothing to do, nothing to
make; God has made all to your hand; Chrift is made
of God to you redemption ; he is made of God a Re-
deemer by price, to redeem you to God; and a Redeemer
by power, to bring you to God. How love 3'^ou this
barc^ain? Do you accept of it ?
Oh, Sirs ! what ftiall I fay ? Is there any foul here
that would not chufc to be fwallowed up for ever in
this ravifliing myllery of God? Chrift, the Redeemer,
is the brightnefs of the Father's glory, bv whofe blood
you are redeemed to G(jd ; that i^, bf^th to the God
of glory^ and t.:) the glory of God : to the God of glory,
that you may be glorified for ever in him; and to the
glory of God, that God may be glorified for ever in
you. O Sirs, this redemption through the blood of
Chrift, is a redemption of God, as the firft caufe ; and
a redemption to God, as the laft end ; and therefore a
redemption to be valued, as made of God to you for
your everlafting happinefs, and made of God to him-
felf for his everlafting honour : therefore, as ye would
not trample on the blood of Chrift, and as you would
regard your own everlafting happinefs, which is a great
matter, and God's everlafting glory, which is infinitely
greater ; come, come to this blefled Redeemer, and
welcome a redemption made of God to redeem you to
Gody and to his WgVvtft. Yvotvoux ^x^i ^^^x^^ ^^t^.
Jljown to be of Gsd^ and to God. 431
And I will tell you good news, if your heart welcome this
Redeemer in his bloody vellure, for this reafon, becaufe
he comes from God to bring you to God ; and welcome
this redemption for this reafon, becaufe it is a redempti-
on made and ordained of God, to redeem you to God ;
then you may be affurcd tliat God the Father welcomes
you into hiseverlalling bofora, becaufe his only begotten
Son, which is in his bofom, is accepted as God's Sent to
you; therefore, fays Chrift, with a doubled Amen, a
doubled affurance, John v. 24. " Verily, verily, he that
heareth my word, and believed on him that fcnt me,
hath everlaUinj]^ life, and fhall not come into condemna-
tion, but is paffed from d«^h to life."
Thus I have been ende^ivburing to fhew you concern-
ing the great ftream of redemption, coloured red with
the Redeemer's blood, whence it comes and whither it
goes; that as the Redeemer himfelf came from God, and
is gone again to God hisFather, fothis great red-flowing
ftream hath its rife from God, as the fountain; and its
recourfe to God, as the end. And if any here be fo ena-
moured with this method of falv ation, that they would
be glad to have their fouls, this moment, carried, by the
flrength of tliis ftream of redeeming blood, in to God as
their everlalling God and glory, then their everlalling
life is begun, and they begin to dwell where God and
Chriil dwell. Where is that ? Why, God dwells in
Chrifl, and Ghrift dwells in God, John xiv. 11." Believe
me» that I am in the Father, and the Father in me.
God is in Chriil reconciling the world to hitnfelf;'' and
Chrifl is in God, and your everlafting life there with
him, and in him, Col. iii. 3. " Your life is hid with Chriil
in God ;" and therefore you have ground to expe9;c(.>m-
munion with God in Chrift, at his table of grace here
below, and at his table tf glory above. Go, therefore,
to his table, O believing foul, finging and faying, ** Sal-
vation to our God that fits upon the throne, and to the
Lamb." Let your fong to God be to him as the firll
caufe and the laft end of this great work of redemption
in Chrift, who of God is made unto us complete redemp-
tion; and let your fong to the Lamb be the jiew fong of
the redeemed here, Tbou %i)aftfl(i$n^ and baft redeemed us
$9 God i^y thji bloody
C 432 3
SERMON CXXV.
The True GllRlSt, no New CHRIST?*
Heb. xiii. 8.
^efus Cbrifty the f dine y eft er day ^ to-day ^ and for ever.
MY f*nerids, We live in changeable tim«s, aniidll
this changeable world. Man}s now-a-days, are
temptfed to chan.:;s their mind and rnanhers, to change
their principles and pfa£tice, from better to worfe; and
the changes ^mongfl many miriifters and profeltors are
Very ftraiige arid alarming. Outward changes are paf-
fin^ ovdr us all every day. Yeflerday is gone, and we
will never* fee it again ; this day is going. Where (hall
vve get an unchangeable ground to build upon, and to
take reft to our fouls in, amidft all changes both of our
outward lot and inward frame? Why, here it is, Cbrift
ibe fafne yefterday^ to-day and for ever.
The wofds may be confidered, i. In themfelves.
;i. Iri their conn^Stion.
If you view them iri themfelves, you have therein a
defcription of our glorious Redeemer, who is here de-
fcribed, (i.) In his office, he is Jefus, a Saviour.
(1.) Iri hl^ tiridion, he is Chrift, the Anointed, and
appointed to this favirig work. (3.) In his Identity and
Immutability, he is the fame ; and this famenefs of Chrifl
is defcfibed^under a threefold period, pail, prefent, and
* This fermoil \^a'; prdached on Man Jay, Augufl 9t:b, \ 742. after
the cSckfbrafioii of the fecramcnt of the Lord's fuppcr at AWjotfklH,
fto Nev) CHRIST: 43^5
to come; i. The fame yellerday. 2. The fame to-day*
3. The fame for ever. Of which tiiore afterwards.
Again, if we view thefe words ia their connexion, we
find indeed there is no particle of conncftlon or relation
in diis text, to direft us to the dependance of it upon
that which goes before or follows ; yet the very fubjefit
matter of it evidently Ihevvs, that it hath a fit reference
bath to the verfe before, and to the following. In the
former verfe, the Hebrews are direfted to follow the
faith of their fpiritual guides which had been before
them ; and this verfe lays down a forcible reafon to
move them thereunto, and the reafon is taken from the
ohjeft of their faith, namely, Christ, who remains
ftill the fame objefit of faith ; and therefore it behoves
thofe that fun^-ive the believers now gone to glory, to
follow that fame faith, which objectively is CLvift Jefus
tbt fame ytftcr day ^ to-day^ and for ever. In the faUow-
ing verfc we are dehorted from following diverfc and
itrange do£trines ; and a ilrong reafon to enforce that
dehortation is laid down in this verfc, namely. That jfefus
Chrift, who is the foundation and fubftance of all found
doftrine, continues always the fame, fo as they have no
caufe to be carried about with diverfe and llrange doc-
trines. I propofe, then, to confider this text, not only
in itfelf, but in its contieclioii; and (hall endeavour to
explain it, in the prolecution of this dodtrine.
Observ. That it is always neccflary, efpecially in
fhaking times, wherein faith is endangered, by^ew
and ftrange doctrines, to know and believe that y^j/i/i*
Chrift is tbe.fame yeperday^ to-day^ and for ever.
The view of Chrift's immutability in hirafelf,and in his
truth, without variation, will influence Cfariftian ilability
in the faith, without wavering. It is a proper mean of
Ilability in the faith, ia Ihaking times to confkkr, that
Cbrift is the fame yefter-day^ to-day^ and for ever. You
may read fome parallel fcriptu'resTor confir^ping and
eftablifliing your fiith of this d(/£lrine. See what a time
it was with the Pfalmift, Pfa.1. cii. 8, 9; io. *' Mine ene-
mies reproach me all the day; 4a;nd they that arc mad.a-
gaihft n&, arc fworn agaiiift me. For I Jiave tsatcn afltes
VoL.VJL t Ee \^^
4J4 The True CHRIST, Ser. GXXV-
Kkc bread, and mingled my drink with weeping, becaufc
of thine indignation and thy wrath; for thou hall lifted me
up, and cafl me down.'* Then fee what confideration he
is led to, ver. 12, 13. " But thou, O Lord, fhalt endure
for ever, and thy remembrance unto all gene rations. Thoa
ilialt arife, and have mercy upon Zion; for the time to
favousr her, yea, the fet time is come. Ver. 25. — 28. Of
old had thou laid the foundation of the earth, and th^ hea-
vens are the work of thy hands. They fliall peiim, but
thou fhalt endure; yea, all of them fhall wax old as a gar.
ment, as a vefture ihalt thou change them, and they fhall
be changed: but thou art the fame, and thy years fliall have
no end. The children of thy fervants fhall continue, and
their feed fhall be eftablilhed' before thee." To this
purpofe, fee Ifa. li. 7, 8. See alfb Lam. v. 16, — 19.
Again, bow is John comforted and fupported in the tirac
of his banifhment, and in the profpeft of perilous times
coming upon the church, but with this name of Cbrift in
other words? Rev. i. 8. *' I am Alpha and Oniega, the
beginning and the ending, faith the Lord, which is, and
which was, and which is to come, the Almighty."
The method I propofe for handling this fubje£t, thro^
divine aid, is the following.
L We would fhew the import of this immutable fame-
nefs and identity that is afcribed unto Chrift here;
' or, what is imported in his being the fame yefter-
" day, to-day, and for ever.
II. Enquire wherein, or in what refpefls he is the
fame.
III. Speak of the neceffity of knowing this, efpecially
in fltaking times, wherein the faith of many is en-
dangered by new and ftrange dodtrines r or, why
it is neceffary, then efpecially, to know and be-
lieve that be is the fame yefterday, to-day, and for
ever.
IV* Make application of the whole fubjcct.
I. As to the import of this name here given to Chrift,
which is alfo, to the fame purpofe, given him, Heb. i.
lO; II, 12. Here, in the text, you have three diftinc-
tions
Ho xVJfw CHRIST. AiS
' tion$ of time, wherein Chrifl is faid to be the fame,
viz. Tifterdayy to-day^ and for ever,
!• Tiie fame yefterday*^ This word is fometimes taken
properly, for the day immediately before ; as when it ia
laid, John iv. 51. '* Yclterday, at the feventh hour, the
fever left him;" and Acls vii. 28. *^ Wilt thou kill me,
as thou did.t the Egyptian yefterday." Sometimes figu-
ratively, for the time paft, whether it corififts of many-
days or years; as when it is faid, Mic. ii.. 8. '* Even of
late my people is rifen up as an enemy." Of iate, in
the margin it is yefterd.y; that is, fome time a;;o.
Sometimes it fignities of old, whether as to time or eter-
nity; thus, Ifa. xxx. 33. " T^phet is ordained of old;" in
the margin it 15 yeftcrday. Hence he is the fame yefter-
.day. Under this may be comprifed all the tirrie whereiri
Chrifl ftayed'upon earth; all the time from his incarna-
tion till that prefent time wherein the apoftle wrote; all
the time wherein Chrift was typified in theMofaical rite^»
to that wherein thefe were aboliflied ; all the time that
hath pafl: from the firft promife made of Chrift, Geri.
iii. 14.; all the time from the beginning of the world to
this day, yea, and eternity itfelf, as it confifts in the ex-
preffion oi from everlaftjng-; for, Micah v» 2. *' His goi
ings fjrth were of old, from everlafting. Prov. viii. 23.
I was fet up from everlafting."
2. The fame today. This is the next diftindlion, and
fignifies the prefent time, to diftinguifti it from the former*
times. Thus yefterday may fignify former timeg, before
Chrift was exhibited in the flefti ; and to-day, the time
fmce his incarnation;' for the word, to-day, is not always
ilriilly meant of a fet day, confifting of twelve or twenty*
four hours, but may have a long date; as when the
Pfalmift had faid, Pfal. cxv. 7. '' To-day if ye will hear
his voice:" the apoftle, who lived above a thoufand years
after him, applies that to his own times, Heb. iii. 13.
'* Exhort one-another daily, while it is called to-day."
Chrift is the fame yefterday under the t)ld-Teftam!ent,
and the fame to-day in th^ New-Teftament difpetifation;
the fame from the beginning to his incarnation, and the
fame fi*om thence to the end of the worlc|; and fo,
3. The fame for ever; that is, even in the largefl:
E e i fe,w^^^
436 Tke Triie^ CHRIST^ Ser. CXXV.
fenfe, from everlaRing to everlafting he is the fatne.
*' His ihrone 13 for ever and ever; and of his doiUitiiiDii
there is no end.'* Change of time, pall, ptefent, andto
come, makes no change in him, for he is the fame.
Thus Ghrill is here fet out, as in Rev.i. 4, **\Vbichis,
and which was, and which is to come."
4. To each of tliefe relates this famenefs ahd identity.
The wo.d rendered the fame^ fignifies be bimfelj ; and
implies, that he is ever himfclf, without any alteratica
or change, pointing out his immutability* TThere is no
tautology or vain repetition in thefe words, though each
of them point at his immutability; for, his being tht
fame y eft er day ^ points out his eternity before time; th
fame for every points out bis perpetuity to everlafting.
Chrilt, v/ho is the good old way, is alfo the new ^nd
living way, and will always be the way of the re-
deemed.
his eternal deity is here pointed out, beitig not only,
as God, witl\out beginning and without end, but alfo
with'JUt pofleffion: Cbrip ye/us, the f^ime yeftdrday^ to-
day, and for ever. What is that, but jull / am that I
am: yellerday I am; ''Before Abraham was, I am?" 1
am yellerday, I ar.i to-day, I am lor ever; intimatin^i
a jTerpetual continuing to be the faiiie. Thus, Ifa. xli.4.
'' 1 the Lord the firll, and with the laft, I am he;" or,
a3 lonie ti's'^nflate it, ' I am the fame;' for it is the fame
w:M-d, both in the Hebrew and the Greek, that is there
trar.flated he^ and here traflated the fame', fee Jam. i.17.
*' With whom there is no variablenefs, nor ihadow cf
turning;" no fhew or appearance of alteration.
IT. The fecond tiling propofed, was, To Ihew wherein
he is tlie fame. And,
1. He is the fame to-day, yeflerday, and for ever, in
refpecl of his divine cfTence; for, '' From everlafting to e-
verlalling he is God," Pfal. xc. 2. See Heb. i. 11, 12.
'' They fliall perifli, hut thou remaineft; and they all fliall
wax old as doth a garment, and as a vefture iQialt thou
fold them up, and they fhall be clianged: but thou art
the fame, and thy years fliall not fail."
2. lie is the fame immutably in his coufifels. We
no..Kev) CHRIST. . 437
read, Heb/vi. 17. of the Immutability of his counfeL
Pfal. xxxiii. 10. *' The Lord bringeih the coiinfel of the
heathen to nought; he maketh the devices of the heathen
of none efFeft. The counfel of the Lord ftandeth for
ever, the thoughts of his heart to all generations/'
Prov. xix.2i." There are many devices in a n>an's heart,
neverthelefs, the counfel of the Lord, that fliall fiand."
3. He is the fame in his attributes. Pfal. cxviii. i.
•* His mercy endures for ever. Pfal. cxvii. 2. His truth
endures for ever.*' Thus his love is everlalling love,
Jer. xxxi. 3. and " His rightcoufnels endures for ever,'*
Pfalm cxi. 3. And fo it may be faid of all his other
attributes and properties.
4. He is the fame in his word, Ifa. xl. 6. compared
with \ P^t. i. 25. »' All flefli is grafs," &c. but '' The
word of the Lord'endures for ever." This is manifeft
both in the law, * Not one tittle fliall fail,' Luke xvi. 17.
and in the gofpel, which is therefore called the everlalt-
ing gofpel, Rev. xlv. 6.
5. He is the fame in his b^nds, whereby he binds
himlblf to us in the new covenant. As the covenant is
an everlafting covenant, fo thefe bonds of his promife
and oath are unalterable, inviolable, and immutable,
called the two immutable things, by which it is impoffi-
bl.e for him to lye, Heb. vi. 18.
6. He is the fame for ever in his divine perfonality. In-
deed tbe Word ^usas made fiepy John i. 14. and he took on
him our nature, \vhich he did in the fulnefs of time," Gal.
iv. 4. and he made himfelf of no reputation, or brought
himfelf to nothing, Phil. ii. 6, 7. : therefore .immutabi-
lity, attributed to Chrift, is properly meant of his di-
vine nature, which was nowife altered by affuming the
human nature ; for he became man, not by converfion
of the Godhead into flefli, but by taking the manhood
into God; fo as he remained in his divine nature, when
he was incarnate, the very fame he was before, without
addition, diminution, or alteration; yet, even in regard of
his human nature, being raifed from the dead, he dies no
more, Rom. vi. 6. ** He continues for ever, and ever
lives," Heb. vii. 25. and ' He lives for evermore,' Rev.
i. 18. And Hence^
438 rbe True CHRIST, Ser. CXXV.
7. He is the fame for ever, in his Mediatorfhip, and
in his mediatorial offices. In his prophetical office he is
ftiled an eyerlalling light, to inftrudt and direct his peo»
pie, Ifa. Ix. 17. 20. In his priefily office he is called
a Prieft for ever, Pfalm ex. 4. ; and it is laid, *' He ever
lives to make interce|Iion ; and it is called an unchangc-
able priellhood. In his kingly office he is the fame for
ever; '* Thy throne, O Gcd, is for ever and ever,"
Heb.i. 8. As King, he fliall reign for ever and ever;
and, '^ There fliall be no end of his kingdom, Luke i. 33.
The government is on his flioulders," Ifa, ix. 6.
8. He is always the fame in the merit, virtue, and
(efficacy of what he did and fufFered fur lur redemption.
In this refpeft he is called the Lamb flain before the
foundation of the world. The virtue of his blood was
the fame before it was (hed, for, the reniiffion of the fins
of believers of old, as it is fince it was fhed. Hence he
is the fame objeft of faith, yefterday, to-day, and for ever.
John iii. 14. / AsMofes lifted up the ferpent in the wil-
dernefs, even fo mull the Son of man be lifted up. Ver.15.
That whof. ever belreveth on him fliould not perifli, but
have everlafthig life. Verfe 16. For God fo loved the
world, that he gave his only begotten Son, that whofoever
believeth in him, might not perifli, but have everlaiiing
life." He ever was, is, and will be the fame mean of fal-
yation : " There is no other name given under heaven,
among men, whereby we can be faved, but the name of
Jefus," A£ls iv. 12. He ever was, is, and will be the fame
foundation to his church; " Other foundation can no man
lay than that is laid, which is Jcfus Chrid," i Cor. ill. 11.
9. He is the fame yefterday, to-day, and for ever, in
the identity and famenefs of the faith of all true belicvei*s
in all ages. Abraham's faith was fuch a faith as that of
Chriftians is, and their faith fuch a faith as his was:
fee Rom. iv. 12. and Gal. iii. 7,8. And, being the
fame in refpeft of his people's faith in him who is the
Head, that body of his people, whereof he is the Head,
muft continue for ever. If the Head is for ever, the
body muft' be for ever ; and on this ground it is that
the gates of hell lliall not prevail agajnft the church,
Affifth, xvi, x?(.
\^.^\
m New CHRIST. 439
10. He IS always the fame in his truth, in oppofitiou ,
to all error, and diveri'e or ftrange doftrines. This
feems elpeciall)r to be here intended, as appears by the
'preceding and fucceeding contexts : '' Follow tlieir faithi
who were your guides," fays the text before ; *' Be not
carried about with diverfe and ii range dcj£lrines,'" fay
the following words. The dodrine of faith is (till the
fame ; and theref)re di verity and Ibraagenefs of doftrine
is oppofed t» the identity and famenefs of Chrift, whc-fe
truth is ftill the fame in all refpcfts. i. It hath ftillthfi
fame centre, Jefus Chrift, in whom all the lines meet,
. John xvh 6. 2. . It hath Itill the fame worth and value,
To as they that buy the truth may never feil it. .3. It
hath ftill the fame nature. Truth is ftill truth, and
cannot be a lye. 4* It hath ftill the fame found, which
is fweet and joyful ; and, '* Bleffed are the people that
hear the joyful found.'* 5. It hath ftill the fame virtue
when known, namely, to fet at liberty: ** Ye fliall know
the truth, and the truth ftiall make you free.'* 6. It
hath ftill the fame relation to God, who is the God of
truth; to Ghrift, who is the Way and the Truth ; and
to the Spirit, who is the Spirit of truth, 7. It hath ftill
the fame end and tendency^ to declare, when it is af-
ferted, the glory of the God of truth, and to flievv forth
his perfedVions, 8. It hath ftill the fame immutable
duration in Chrift, who is the trutb^ and who // the fame
yefterday^ to-day^ and for ever^
III. The third Head propofed, Is to fpeak of the
fieceflity of knowing and believing this, That CHr if t is
4be fame yefterdayy todjy^ and for evei\ at all times,
whtn faith is endangered by diverfe and ftrange do£trines^
Here I would fliew, i. The neceflity of it at all times.
a. The fpecial nisceffity of it at fuch a fljaking time.
ift^ The neceflity of knowing and believing this at
«11 times, That Jefus Cbrift is the fame y^fterday^ to-day^
and for ever. And,
I. It is neceflary for diftinguifliingChrift from all crea-
tures, and from all idols of the nations, and from all falfe
Gods and falfe Ghrifts. Thus Ifa.xli. 4. he is diftinguifli-
* ^ from ail fiidi by this name ; ** I the Lord^ the ftrCt^
E e 4 ^^^
4\o Tie True CHR1ST\ Ser.CXXV.
and witb the laft, I am he :" and Ifa^xlir. 6. " TThis
faith the Lord, the King of Ifrael, and his Redeemer, the
Lord of hofts, I am the firil, and I am the lall, aftd be-
fides me there is no God."
2. It is always neccffarr for ex'idencing Chrrft to be the
tnie God: Mah Hi. -6. *' I am the Lord,- 1 change not;
therefore ye the fons of Jacob are not confumed." To
be the eternal and unchangeabfeGod, the fame yefterday,
to day, and for ever; and fo for Ihewing his blood to
be of infinite valne, as being the blood of Grod, fo as
we may have boldnefs, in all our approaches to tfeelio-
liefl by the blood of Jefus.
3. It is neceffary for ftrengthening our faith in all his
divine properties, promifes, and former works. In the
view of this immutable name, The fame yefter day ^ to day ^
cnd^or ever^ we may fay, as Pfal. xc. 1. '' Thou, Lord,
haft been oar dwelling-place in all generations;'^ why?
••'From everlalling to everlafttng thou art God.** We
may, in the view of this, affure ourfelves that all the pro-
mifes are in him Yea, and in him Amen to the glory of
God, becaufe he is the fame yefterday, to-day, and for
ever. We may hence learn contentment, fince he hath
fard, *' I will never leave thee, nor forfake thee." So that
we may boldly fay, *' The Lord is my helper, and I will
riot fear what man fhall do unto me," Ileb. xiii. 5, 6.
4. It is neceffary for inftrufting us in the fpecial ufe
of God's former dealings with men, namely, in the like
good, ways of the Lord, to expedl the like blefTmgs;
and in the like evil ways, to expe6l the like judgments,
Becaufe the Lord is the fame yellerday, to day, and for
ever. He is ever of the fame mind. What in former
times was right in his eyes, and acceptable to him, is
ftill fo. Thus, Rom. iv. 23, 24.-*^ Now, it was not writ-
ten for his fake alone, that it was imputed to him ; but
ifor us alfo, to whom it fhall be imputed, if we believe
in him who raifed up Jefus our Lord from the dead."
What formerly offended him, and provoked his wrath,
doth fo ftill, I Cor. x. 15, — 12.
5. it is neceffary for affuring us of his continual and
perpetual care of his church, Mat. xxviii. 20. He hath
/arid/ ** liO, I zxiX Vv\l\ \o>), ^.V^^v^.to the end of the
naNe^ CHRIST. 441
world;*' and he will make it good; for, ht >g the fame
yefterday, to-day, and for ever. It may affure us alfo ©ir
the church's continuance: hi? church is built upon a rock,
and the gates of hell fhall not prevail againft it, Matth.
xvi. 18. There is no inchantnient againft Jacob, nor
ijivination againft Ifrael. • »
6. It is neceflary for encouraging us -at all times againft
all attempts of enemies, prefent and to come. Why, God
hath fiaid of him, *' Sit t\\o\x at my right-hand, until I
make thine enemies thy footftool, Pfal. ex. 1. He will
break them with a rod of iron, and dafli them in pieces
like 3 potter's veffel, PfaK ii. 9. In vain do the heathen
rage;, and the people imagine a vain thing. In vain do
they fet thcmfelves, and take counfel together againft the
Lord and his Anointed," i^c. Enemies prefent, and
enemies to come, fliall be daftied in due time ; for he 19
ftrll prefent, and fti-U to come, the fame yefterday, to-
day, and for ever.
2flf/y, I would fhew the neceffity of knowing and be-
lieving thi-s, efpecially in ftiaking times, wherein diverfe
and ftrange doflrines appear. Why the naed of taking
a view of Chrift, as the fame yefterday, to-day, and fof
ever, in fuch a time, may be evident in the following
refpefiis.
I. By viewing that Chrift ts immutably the fame yef-
terday, to-day, and for ever. In times of error and de-
lufion we come to fee the difference between truth and
error, truth and deceit; for, whenever Chrift is difcern-
ed in this name, we are brought to tmderftand found
and faving doftrine, from that which is unfound, new,
and ftrange ; in regard, as drift is the fame yeft^vdsy^
to-day^ and for ever^ fo truth is the fame yefterday, • to-
day, and for ever. It is one entire fyftem, and ca»not
be divided, one part of it from another, at any time ;
whereas diyerfe doftrines, fpoken of verfe 9. may be
known by their diverfity, or dividing of one piece of
truth from another, to be unfound-, unfafe, and watifce
to Chrift, who is always the fame. In time of error
and delufion, then, a view of Chrift, as immutably the
fame, is needful for making the truth evident, as a quite
442 Tbt True CHRIST, See. CXXV.
different thing from that which is new, ftrange, and
uncouth. ^
2. A view of Chrift, as immutably the fame, is need-
ful, at fuch feafons, for eftablilhing in the faith of the
truth, and continuing in the faith, grounded and fettled,
and not being moved away from the hope of the gofpel.
Col. i. 2,3. by whatever ihaking wind: for a view of
Ghrift, as the fame yefterday, to-day, and for ever, and
of his truth, as ftill the fame, as ever it was, this native-
ly moves the believing foul to have the fame luve to
truth as ever, the fame eftcem of the truth as ever, the
fame delight in the truth as ever, and the fame zeal and
concern fo^ the truth as ever; becaufe Ghrift, and his
truth, is the fame yefterday, to-day, and for ever.
3. A view of Ghrill, as immutably the fame, is need-
ful, in fuch a time, for correfting our inconftancy, our
levity in departing from the truth, and not cleaving to
it, but being eafily feduccd and drawn afide, like thofe
whom the apoftle calls children toffed to and fro with e-
very wind of doftrine, by the fleight of men, and cunning
craftinefs, whereby they ly in wait to deceive, Eph. iv.
14. A view of Ghrift, and his truth, as immutably the
fame, tends to corredl this ; for this levity then appears
to be an affronting of the truth of Ghrift, as if it were
not the fame; an affronting of Ghrift, as if he were not
the fame Ghrift that he was ; and an affronting of our-
felves as changeable creatures, unlike to him, who is
invariably the fame.
4. The view of Ghrift, and his truth, as immutably
the fame, is needful, in fuch a feafun, for lliewing the
falfliood and damnable tendency of new and ftrange doc-
trine; for if God, and Ghrift, and truth, be ftill the fame,
then a new and ftrange God, is a falfe Gud; a new and
ftrange Ghrift, is a falfe Ghrift; a new and ftrange doc-
trine, is a falfe do£lrine. A God that we had not yef-
terday, is a falfe God; a Ghrift that we had not yefter-
day, is a falfe Ghrift. Cbrift is the fame yefterday y to-day,
and for ever; therefore a Ghrift that was not yefterday,
as well as to-day, is a falfe Ghrift. A dottrine that was
not to be found in our Bible, nor taught us in the word
/yrnjerjy, is a falfe dodrine. Hence the apoftle exhorts,
n§ New CHRIST. 443
C>I. ii. 7. " To be. rooted and built up in Chrift, and
eftabliflied in the faith, as we have been taught.*' The
damnable nature of fuch dodlrine you may fee, 2 Pet. ii.
1,2. '' But there were fiilfe prophets alfo among the
people, even as there fliall be falfe teachers among you,
who privily Ihall bring in damnable herefics, denying
the Lord fliat bought them, and bring upon thcmfelves
fwift deftrudlton: and many Ihall follow their pernicious
ways ; by reafon of whom, the way of truth fliall be evil
fpcken of.'* There is no falfe dodrine broached, nor
dclufive fpirit appearing, but, according to that pro-
phecy, it will fiua.many favourers, followers, and en-
tertainers thereof. This made Paul to fay, when he faw
the levity and inconftancy oF people, '' I marvel that you
are fo foon removed from him, that hath called you, to
another gofpel. O foojifli Galatians, who hath bewitched
you, Sec. Having begun in the Spirit, are you made perfeCl
in the flelh?" There is \n feducers, a bewitching diabuli-
cai fpirit, that makes them reftlefs in leading 'others into
deftrudion with them; fo the Scribes and Pharifees com-
paflfed feai and land to make profelytes: they w^ere blind
leaders of the blind: the* they were blind, yet they would
be leaders. Now, a view of Ghrift, and his truth, as
immutably the fanie yefterday, to-day, and for ever, is
lieedful, for.fli^wing the damnable nature of thefe new
and ftrange doflrines, w^hich are doflrines of devils,
direftly oppgfite to the true Chrifc, who is the only.
Sayinur and Deliverer; whereas every new and falfe
Chrifc, is a ftducer and deftroyer of immortal fouls.
5. The view of the immutability of Chrift, and his
truth, as one and the fame always, Ihews that diverfe
doftrines muft be delufive, thoujrh men are apt to be car-
ried about therewith; for, whereas the dodlrine of truth
is one, and clear, and firm, and ftable, the dnftrines
of men and devils are not one, but divers, various, am-
biguous, deceitful, inconftant, and unftable, and even
inconfiftent with one-another. Man being, full of vain
inventions, there is no certain rule to be found but in
Ood's word; hence we are called to try the fpirits, whe-
ther they be of God ; and for this end we need to pray
for the Spirit of v/ifdom and revelatiou la the kv\Q^k.ds^
44A The Ttne OHStST^ Scr. CXXV.
of ChriAi without which we may b^ foon dxawn into
oi^e or other of thefe diverfe dotlrines.
6. TtiQ view of the immutability of Ghri{V, and his
truth, is needful for fhewing, that new and ftrange doc-
trine Hiufl; b^ delufive. Things are calledftrange that are
not ufus^, or th^t have not been heard of before; but ia
the church of God, and amongfj God's people, that is
called ftrs^ngs which is not grounded on God's wofd;
for the word of God is that upon which the church of
God grounds all her dodlrine, and aQknowledges none
for found, but that which is contained^Uierein, founded
thareon, and raifed therefrom, Thi^s the fire, that
Nad^b and Abihu offered before \.)At Lord, ia called
ftrange fire, becaufe it had no warrant from God's word:
Thus the doftrines the apoftle here warns the Hebrews
again ft, under the name of ftrange dodirine, are fuch
aa have no warrant from the word of God, and which
the church of God had neither acknowledged nor re-
ceived.
Now, the immutability gf the truth being known,
makes it evident^ how all diverfe and ftrange dofirines,
doth impeach fome diviive truth or other ; how the
broachers of them ruin immortal fouls, and bring upon
themfelves fwift dellrufilion; for Chrifl, the fame yefter-
day, to-day, and for ever, is here fet in oppofition to
diverfe andllrange doftrines, intimating, that men can-
not be faved in any religion, as fome dream ; for if
Chrifl and his unchangeable truth be reje6\ed, and di-
verfe and ftrange doftrines be embraced, damnation,
inftead of falvation, will be the end, however right they
may reckon their new way: ^' There is a vvay that feem-
eih right to a man; but the end thereof* are the ways of
death," Prov. xiv. i2,
IV/ The fourth thing propofed, was the application.
Is Chrift theXame yefterday, to-day, and for ever? Hence
■fee,
I, The great difconformity between Christ and us;
he is ftill the fame, bi,it we ^re ftill changing and vary-
ing* We fee, liof. vj. 4. how God complains of us, '' 0
JEphrainj, what fl>all 1 4o unto thee ? O Judafe, what
no New CHRIST. 4(45
?hall I do unto thee ? For your goodnefs is as a morning
cloud, and as the early dew, it goeth away." But what
is the way to bfc fixed in the faith, and fixed in the love
of Chrift ? Even to know and believe how fixed, antl
"firm, land immutable he is. The ground of faith is
Yinchangeable ; but the rife and fpring of our unbeliev-
ing doubts, arid jealoufies, and waverings,, is our: ap-
prehending, upon every turn of the vvheel of providence,
•as if Chrift Were another thing than he was ; as if lie
were changed in bis love, as we are in ciy outwafjd-
frame, bx\& he in his outward difpelifations.
2. Hence fee the root of error in principle, about
"Ghrift in his kingdom and government. As the Saddu-
cees erred about the refurreilion, not knowing the power
of God ; fo many in our day err iabout the kingdom and
government of Chrift in Zion, not knowing the fcrip-
tuires, nor the iilittiXitability of Chrift^ that his throne is
for ever and tver^ and that his dona^inion is an everlaft-
ing dommion> and his kingdom is froni generation to
generatic^n, Dan. iv. 34* But men nre apt to think hinx
changeable like themfelves, and fo think his governmetjt
in Zion is arbitrary and ambulatwy. Hence Chrift,
«s a iK-ing, is treated with contempt and mcckeiy. Mtn
put a crown of thorns flill yet upon his head, inftead of
a crown of glory a4id honou^r; a reed into his hand, \ix^
Head of a fccptre. , ,
3. ilence fee thfe excellency and extent of the cbje£t
of faith. The true Chrift is fo glorious and ex-celjent,
that he cannot be feen but by that faith which is of di-
vine opjeration. They that fee the true Chrift, (and, O
Sirs, try your faith by this) they fee one who is the fame
yefterday, to-day, and for ever. Oh ! what delufive fights
of Chrift do many now fee ! They fee a beautiful and
glorious perfon prefented to their imagination, or to their
bodily eye *. What a devil, inftead of Chrift, is this !
* V7c hn! occ^fion fonrjcrly, p. 376. 427. to lay open whnt our Author here,
and in what follows, alludes unto. By the time this fcimon was preached,
the matter was become ferious ; the noife of it had ipread abroad, bcih fir
?.nd near. The piomoters and oppofers of ih-s %vojFk, had taken the field ;
and if human teftimonies and popular approbation, were admitted fufficient
evidences to fnpport a fupernatural work of the Spirit, ihis doubtlefs vrou!d
have b?en a genuine work of God. A human \v6rk needs to be fupported
by a human rcftimocy ; but a divine work caxrics its own •evidence aioag witbit.
446 rhe True CHRIST, Ser. CXXV.
But, true faiLii is the evidence of things not feen, and
tiie fubftance of things hoped for. The faitb that fees
Chrifl: truly, fees both what is pall, and prefeot, and to
come ; a Ghrift yefterday, to-day, and for ever.
4. Hence fee the picture of a falfe Ghrift. Every new
Chrift, that was not feen in the Bible yefterday, is a
falfe Chriih New and ftrange (orts of cooviftions are
to be fufpedled. If, inftead of convidlions, we hear of
convulfions, bitter outcryings, frights, ^faintings, and
foamingf^, how delufive is the work ! Kew and ftrange
converfi ns are to be fufpeilcd. If, inftead of conver-
fions, we hear of fudden confolations by voices, vifions,
revelations, impulfes, and impreflions, what delufive
work is this ! If they are noi Bible-convi£tions, Bible-
converfions, and fuch as the faints of God, * of old and
of late, have experienced according to the fcriptures,
then they bear the image of a falfe Chrift ; for the true
Chrift is the fame yefterday^ to-day^ and for ever* His
word is an immutable rule whereby to try the fprits ;
therefore, *' To the law and to the teftimony, if they
fpeak not according to this, it is becaufe there is no light
in them/* His word is the fame that it was, his Spirit
is the fame, and his work, upon all that are efieftualiy
called, is ftill the fame fubftantially, becaufe he is the
fa?"iie yefterday, to-day, and for-ever. Therefore, worl;
of a difFerent kind Ihews forth but a falfe Ghrift.
5. Hence fee, if it hz fo needful to know and believe
this immutability of Ciarift, efpecially in fhaking limes,
when faith is endangered by new and falfe doctrine,
what need there is, at this very day, to be eftablifhed
and requires nothincr IcC* than a divine tefllmony. MI<>lity ftretch's were made
by the pron-.otcrs of this extraordinary work, to prove its aurhciukity ; Na-n-
tives of it-i cxtraotdinarv qiality were given ; Attellations of its genuine nitiir:;
"were piibliOieJ, £cc. Aid in defending the bodily a^itatio.is, and vilinmry
.reprf»fentations, w ith which this work wau attended, the favpurers of it wer?
left to went, and afterwards to d-fend. fome very (trangc politions ; fuch a-^.
•* Thar we cannot think unon any ihin^r invifible, without fome decrc-^ of
•* imagination ; that ima;;es of fpiriiual things mufl be reprefeated to our fiMcv;
" that we can have no thouoht of God orC'iri'i, without Tome d^rcjce of ima;;i-
•* nrition ; that imagins'-y idej^ of Cliriil, as man, are conlitlent with faih. vkc "
If lh»! reader inclme to fiee tliefe, and many other abfurd propolitions re^it-vl,
and the whole nature of this \v.)ik laid fullv open, an! liij a?.>umcnis adJ;i.'c'd
Co fupi>'>rt it, iinhin,Tcd, he may coniuit Mr. Kiihcrr'". Rcvijw of th.it xtra ordi-
nary work, and our Author's elaborate Treaiife, iatidcd, Faith nb Fancy ; or,
A iVcaiilc of Mcnul I'.Ti?^cs.
in
fto Nevj CHRIST. 447
in the faith of this truth. That Jefus Ghrift is the fame
yefterday, to-day, and for ever. At this day the faith
of many is endangered, and diverfe and ftrange doc-
trines are appearing on the field. Many errors have
been broached in our d^y, fuch as thofe of Arians, Deifts,
Arminians, Socinians, Pelagians, &c. But never, I
think, did Satan appear as an angel of light, fo evident-
ly, as in a delufive fpirit that is now fpreading through
the Janrf. But whatever glorious fhew and appearance
of religion it makes, if it can be proved, that the lang-
uage and tendency of it is, "Let us go after other Gods,**
Deut. xiii, 2.; if it lead people to diverfe and ftrange
dofilrines, and to a new and ftrange God, a newand ftrange
Chrift, that ye never heard of in the Bible, then the de-
lufion and diabolical tendency of it may appear; fo as w
all ought to beware of being carried about with fuch
ftrange do£lrines, that ftand fo dire£lly oppofite to him
who is the fame yefterday^ t o- day y and for ever. Here,
according to the view I have of that matter, I ftiall fliew
you in eight or ten particulurs, what another God, and
what another Ghrift is appearing in the delufive fjririt of
this time, (brought in by the inftrumentality of thii fo-
reigner *, of whom we had once fome grounds for very
favourable thoughts and expeftations, till we underftood
him more fully,and found him in feveral rcfpeds, aftrah-
ger to our God, and fetting up another God.) Why ?
(i,) Our God is, according to Pfalm cxxvi. 3. a God
that bath done great things for us, and particularly by
calling us to and working for us, a glorious work of re-
formation; bringing us out of antichriftian Babylon, and
helping iis to make a happy feceffion from the church
of Rome; for the defence of which glorious reformation,
we now own our feceflion from fuch as are razing it.
But the delufive fpirit of the limes leads people to ano-
ther God, a new God, that is calling us off from this
reformation-work, and all contending or witneffing for it,
and would have it tumbled down as a Babel-building.
(2.) Our God is a God that invefted Chrift with
• The pcrfon intended here, can be no otjicr than Mr. Wliitficld,
mrho was the principal promoter of tbb Arange worlu
448 The Trite tSP.IST, Ser. CXXV.
the goVcrniftent af tlie church, that hath put the govcrn-
fnent <upoa his fkaulders, and anointed him King ia
Zion^ Prftlniii.6.; and made him head of the body,
the church vifible on earth, as well as invifible. But
the new god, that «ow appears, is a god that robs Chrift
of his government in the vifible charch, and feeks ta
deftroy tl>e ancient order and difcipline thereof. Bat,
with relation to this,
(3.) Our God is a God that planted a hedg€ about
his vineyard, Ifa. v. 2. and fenced it with a hedge of
government, and walls of difcipline. But the new god,
that a:ppears in the ftrange dodlrine that is a-fpreadiaj,
is for pulliag down the hedge. The prefont deltilive
fpirit is the inftranient of God's "wrath againft a barren
apoftate church, by which God i$ faying, as vtr{t 5.
" And now, go to, I will tell you what I will do to my
vineyard ; I will take away the hedges thereof, and it
fiiall be e^ten ^kp ; I wili break down the waHs thereof,
and it Aiall be trodden down ; and I will lay it waD:e,&c.^'
God fays this wrathfully, in his indignation : but the
delufive fpirit fays it d<?6trinally, and by way of appro-
bation, making the fin ©f ftich as pull down thefe hedges,
to be but a fmall matter, and what the Lord's people
have little reafon to be concerned about, being none of
their fins, or among the leaftof them, as fome exprefs it.
Whereas, 'every deeply awakened and humbled foul
will fee, and fufpe£l itfelf to be the Achan that troubles
the camps and provokes God to leave minifters and
judicatories to fpoil bis vineyard.
(4.) Oaf God is a God that calb us, Song ii. 51.
to " Take ti>e foxes, (the great ones, and even) the little
foxes that fpoil the vines ; for our vines have tender
grapes." To take and try thofe that fay they are apoftles,
«iid are not, and to find them liars, Rev. ii; 2. ; to refute
and rejeft them : a God that fays, '' A heretic, after
the firft and fecond admonition, rejefit." But the new
and different god, that the ftrange dodlrine of the times
■brings in, is a god that cries up a bomidlefs toleration
of all fe£ls, and a liberty of confcience to, and commu-
'nion with all forts of heretics, efpecially if they have
but the denormnation of Cliriilians.
(,SA Our
no Ifew CHRIST. ' 449
C5.) Oar God is a God that hates covenant-breaking
and perjury; and who, after he hath publilhed to us his
covenant of grace and mercy, warrants us to fhew our
gratitude unto him by a covenant of duty and fervice,
whether perfonal or natural. If a perfon vow his fervice
to thelyird,,as David did, faying, *' I have fworn, and
will perform it,that I will keep thy righteous judgments."
God hates his breaking of that vow, faying, ** If any
man draw back, my foul fliall have no pleafure in him."
If a church or nation vow and fwear that they will ferve
the Lord, and cleave unto him, as Ifrael did, Deut.xxix.
12. 24, 25. God hates apollafy from fuch a folemn pro-
feffi m, and threatens a fword to avenge the quarrel of
his covenant. But it is a new and a llrange God that
feeks tyohave the moftfulemn covenants broken, and thinks
nothing nf involving the land in national perjury: but if
our God be the fame yellerday, to-day, and for ever, he
is the fame God that he' was this time hundred years,
when he fignified his acceptance in our covenanting-
days, by a remarkable out-pouring of his Spirit, and
the fame Spirit will not feal contraries.
(6) Our Lord, who is the fame yefterday., to-day, and
for ever, leads his people that are converted, to an e-
fpoufing of, and an efbablifhment in the prefent truth,
2 Pet. i. 12. ; and to the keeping the word of his pati-
ence, and the teftimony of the time; and to an oppofi.
tion to the defedtions and corruptions of the times : fee
Rev. ii. 10. 2 John ver. 8. 10, 11. But we hear the
new and ftrange way, that the delufive fpirit of the times
leads the converts unto, 13 even the greatefl: averfion
from, and oppofition to the teftimony of the time: and to
that which hath been the word of Chrift's patience, given
to us in this land fince our reforming days. A vile re-
proach is indeed caft upon us, as if we would allow none
to be true converts, but thofe that follow us ; nor no-
thing to be the work of God, but what is wrought a-
mongftus; nor none to be true Chrillians but fuch as
j'in in with (what they call) our Teftimony. Meantime,
I know no Teftimony we have, but what is for- and in
favours of that, work of Reformation, which the L^^rd's
people in Scotland have this hundred years been calling
Vol. VIL t ? t ^^^
45^ I'be True CHRIST, Ser, CXXV.
the work of God, and if this prefent work, which" is
culled alfo the work of God, be ftanding in oppofition'
to that Work of God, then furely we may fay, that old
work and this new work cannot both be the work of
God.
(7.) Oar God and Chrift, that we have been ac-
quainted with by the word, leads us to difcountenance
thofe miniflers who run without being fent, and that are
evidenily erroneous : he calls us to beware of their lea-
ven; and to ceafe from hearing them, Prov. xix. 27.;
and to mark them that bear down the work of God, and
carry on the defections of the day, and walk diforderly.
But the falfe fpirit of the day leads people to favour and
own them as much, if not more, than even thofe that
are contending for the faith.
' (8-) The true Chrift is a Chrift whofe voice was not
heard ii) the ftreetsin a noify manner, and whofe kingdom
comes not with obfervation,K)utward ftiew, or oftentation.
But the new Chrift, now upon the field, is with fuch a
n.)ife, that all the fuppofed conviftions and converfions
are inflantly known and noifed abroad, as if fome out-
ward motion were anionf^ the true marks of inward con-
viction ; and as if heart-converfion to God were become
as vlfible and evident to men, in a moment, as differ-
ent poftiires and geftures of the body are to the eyes of
men. Ala^ ! whdt delufions are thefe, if thi^ be the
cafe !
(9,) The true Clirift is he that comes in the ftill,
calm voice of the gofpel, which alone is the power of God
t(» falvation and converfion, while therein is revealed the
righteoufnefs of Gad from faith to faith, Rom. i. 16, 17.
But the new Chrift, the falfe Chrift of our day, ap-
pears, as it were, in a whirlwind, driving poor people
ouf of their wits and fenfes, beating down their bodies
with pains and convulfions, dlftempers, and diftraftions,
and then founding into their ear fome fudden comfort;
for he that, as an angel of darknefs, frighted and terri-
ed them, can as foon, as an angel of light, flatter and
befool them, even with falfe-applied fcriptures, to chear
up their fpirits, and cherifli their delufive aifl'urance that
all is well.
Cio.) The
ito NeHi) Christ^ 451
(10.) The true God is a God of order. The true
Spirit of Chrifl is an orderly Spirit, teaching us by his
fent fervants, and faying, " How can they preach, except
they be fent?" Rom. x. 15. But the new God, the new
Chrill, the new Spirit that is fpreading, flirs up private
perfons ; yea, even young boys, to preach, exhcrt, and
expound fcripture publicly, and fo to proftitute the fa-
cred office of the niiniftry ; and, fo far as tlie devil gets
leave, would make void and unnecelTary that regular
call and miniflerial milfion that* God hath appointed in
his word, declaring, that no man taketh this honour unto
himfelf, but he that was called of God, as was Aaron,
Heb. V. 4.'
Other particulars might be added; but thcfe are fufli-
cicnt to ihcw, that the delufive fpiiit, that is now-a-
days going abroad, and fpreading through the whole
land, is leading pe«iple to another God, another Chriil,
than we or our fathers worlliipped, and not the fame
God and the fame Chrifl that we and they learned froin
the fcriptures to worfliip and fcrve. The temptations
of the day lead men, they fay, to Chrifl; but it is to ano-
ther Chrifl, or elfe (which is blafphemy to fuppofe) to
think that Chrill was another thing than he was, anotlier
pcrfon, another Saviour, another fort of a Lord and Kin^
than he was of old. But the bell antidote againll fucli
falfe Ch rifts, and flrange doclrines, is the faith of our
text, J ejus Cbrift the fame ycfter day ^ to-day^ and for ewr.
People have need therefore to continue in the faith they
have been taught. Col. ii. 7. and to remember the advice
Paul gives toTimothy, 2 Tim. iii. 12, 13, 14. *' But evil
men and feducers fnall wax worfe and worfe, deceiving
aud being deceived: but continue thou in the things
which thou hall learned, and hafl been afTured of, and
knowing of whom thou hall learned them." And the
advice given, 2 John ver. 8. *' Look to yourfelves, that
we lofe not thole things which we hav^ wrought;" or,
as it may be read, * which ye have gained.'
6. Hence fee, in the fixth place, how valuable the
truth ought to be unto us, fince the view of Chrift, as
the fame yefterday, to-day, and for ever, is given us as
an antidote againft all error, and agaiatl bcm<5, c-s^xxv^i.
452 'I'he True CHRIST, Ser, CXXV.
abnut with diverfe and firange doftrines. When we are
like children, running here and there, toffed to and fro
with every wind of doftrine, and carried about there^
with, we forget that Chrift is the farne yefterday, to-day,
and for ever. We ought to be eftablifhed in the faith
of the truth, in the faith of all fcripture-trutb, becaufc
*' The word of the Lord endures for ever-r'* But, more
particularly,
(I.) In the filth of the prefent truth. The prefcnt
truth in the apoflle's time, was the truth of Chrift's being
Come in the flefli: for that was the truth then nioft con-
troverted; and if a man brought not that truth along with
htm, he was reckoned a deceiver and Antichri(V;even tho'
he fliould have preached never fo many excellent truths,
tfhat were not then controverted, 2 John ver. 7. 10. "For
many deceivers are entered into the worlds who confefs
not that Jefus Chrift is come in the flefli: this is a deceiv-
er and an antichrift. If there come any unto you, and
bring not this dotlrine, receive him not into your houfe,
neither bid him, God fpeed.'' The prefent truth, in our
time, is tlie truth that Is oppofed and controverted in our
time: if a man be not faithful to that, he will never be
faithful in his generation ; yea, if a man come and
preach never fo many excellent truths, that are not
c/.ntroverted, be is but a deceiver and an antichrift, if
he bring not the prefent truth, that the devil and the
v/nrld are contradiding and oppofmg : but if, inftead
of bringing the prefent truth, fuch as that of Chrift's
headftiip and government in Zion, he fliall bring the very
oppofite, and be a contradider and oppofer of the pre-
fent trutli, then we are to look upon him as an antichrift
and a deceiver, with a witnefs.
(2.) We ought to be eftabliftied in the faith of the
leail truth, if any thing can be called little truth ; the
fmalleft we can think of is an invaluable treafure. Little
truths are like the little pi«nings of a wall, they are as
neceffary as the great ftones ; for take away the little
pinnings, and you loofe and difl()lve the whole building.
There is a clofe connection between tvcry truth ; they
are linked and chained together ; and you cannot loofe
one link, but ycu break the whole chain. They who
no Ntw CHRIST. 453
are not zealoufly concerned for the leaft truth, will have
no zeal for any truth at all; if they be unfaithful in a
little, they will be unfaithful in much.
7. If Chrift and his truth, be the fame yellerday, to-
day, and for ever; then fee how highly reprovable they
are» that are not the fame men they were, with reference
to all the prefent truths of the times. Some that have
made as fplendid a profeflion of cleaving to all the re-
formatiori-principles of this church, that we in this land
are folemnly fworn to maintain, they are not now of xha
fame mind ; they have not the fame fentiiiients, the
fame profeflion, the fame favour to the truth, that they
had. Why, what can be the reafon ? It may be faid,
That either they have gone out from us, becaufc they
were not of us, 1 John ii. 19. or, they have forg^Aien that
Cbrift is the fame y eft crdojy to day ^ and for ever* The
devil hath put another Bible in their hand, and fo ano-
ther Chrift in their head. But let old truths, Sirs, be
highly valued, and not thrown afide for new appearances:
for, the good old way is the new and living way; and
'the old and new way is the everlaiiing way. What was
truth formerly, is truth prefently, and will be truth per-
petually ; for, Chrift is the fame yfterday^ to-day y and
for ever. But let none be ilumblcd at the truth, though
they Ihould fee tall cedars falling into error; for, '" The
Spirit fpeaketh exprefly, that, in the latter days, fome
fhall depart from the faith, giving heed to feducing fpi-
rits, and doftrines of devils," i Tinn iv. i. Therefore
be not foon fhaken in your minds, by whatever fpirir,
word, or letter.
8. If Chrift be flill the fame, then the followers of
Cbrift fliould ftudy a famenefs among themfelves, fuch as
i3 recommended and enjoined, i Cor. i. 10. Phil. ii.2. iv,
2. There ought to be an identity and famenefs amongft
all the friends of that Jefus,, who is the fame yefterday,
to-day, and forever. Why, all true believers have the
fame fpiritual meat and drink; for, " They did all eat the
fame fpiritual meat, and drink the fame fpiritual drink;
for they drank of that fpiritual rock that followed them,
and that rock was Chrift," i Cor. x. 3, 4. They
have all the fame Spirit, and l\v^ i^m^ ^xisJ\tcCvtv^ '^"^^
454 216^ 7V«tf CHRIST, Ser. CXXV. I
teajhes all things. There are diverfities of gifts, and de-
gr-cs oi graces, but the fame Spirit; and they are faid to
have all the Tame Spirit of taith, 2 Cor, iv. 13.; and j
fliuulJ, as members of Chrill, have the fame care one
of another.
9. It Chrill be the fame to-day, as well as yefterday,
the fame prefently as he was formerly; then let him be
y^'>ur prefent choice, your prefent portion, your prefent
help in trouble, your prefent relling place; and fee your
prefent duty towards him, to glorify him on earth, by
witneffing for him, and confeffing him before the world.
Why hath he had witnefles for his nanie in all ages,
jmd fome at this day, and will have fome in generations
to jome? Becaufc he is the fame yellerday, to-day, and
for ever. O Sirs, iludy you to be Handing witnefles for
this immutable Jefus. 1
10. If he be tne fame for ever,- as well as yefterday
and to-.day; then fee ground for faith and hope for the
future. O what ground (jf comfort is here to believers,
againll all luture changes, that Chrill is unchangeably
the fame. You may not only look back, believer, and
refle£t upon fuch and fuch a Bethel-vifit he made you:
whatever clianges have befallen youfiiice that time, yet
you may be fure he is the God of Bethel ; he is the fame
at your woril, that you found him at your bjft : but
you may look forward, and be fure that he will be the
fame for ever. And as there is no alteration in Chrift's
heart or difpofition in heaven, frum what he had \.\^)Xi
earth; Eph. iv. 10. *' He that defcended, is the fame alfo
that afcended up far above all heavens, that he might fill
all things;'' fo his mind will be for ever the fame. Fear
not future events, whatever is to come. His name Im,
*' Which was, and is, and is to come." Is death to
come? fo is Chrilh Is judgment to come ? fo is GJirift.
Is eternity to come? fo is ChrilK Happy to all eternity
is the believer in Chriit; for, he is the fame yellerday,
to-diiy, and f)r ever. The promifes of the covenant
Hand fad in him, who is always the iame. It was mccic
in him before the world, and will be ellablilhed fjf
ever.
1 1. See matUr 0^ dr^^d 13^^^ \.^x^cix \.ci •^vWdcf^^nfers
v5v
no Nev) CHRIST. 455-
of Chrift, and his caufe and truth. He that is the fame
for ever, in his promife to believers, is the fame for ever
in his threatening to unbelievers. He that is the fame
yefterday, to-day, and for ever, hath faid, *' He that be-
lieveth not (hall be damned. Behold, ye defpifers, won-
der and periih." The fame Jefus that died at Jerufa-
lem, and is publiftied.in this gofpel, is to come again to
judgment: '* Ye men of Galilee, why Hand ye gazing up
unto heaven? This fame Jefus, which is taken up from
you into heaven, fhall fo come in like manner as ye have
feen him go into heaven," Atts i. 11. His immutable
word of truth hath certified your everlafting ruin. The
' irrevocable fentence will pafs againft you, " Depart from
me, ye curfed, into everlailing fire, prepared for the de-
vil and his angels," And the wrath of the eternal God,
and the immutable Jefus, will not be for a day, but
wrath, like himfelf, the fame for ever.
12. Hence fee an evidence of true and faving faith.
It is a faith of the fame fort with the faith of the redeem-
ed in former ages; the fame with the faith of thofe that
are away to glory, " Whofe faith toUow, confidering the
end of their converfation," fay the words immediately
preceding our text. It is a faith that follows the foot-
ileps of the flock; a faith that looks to Jefus as ftill the
fame, and finds him invariably the fame, whenever it
renews its afting upon him: though fometimes he may
(hut the door upon you, for your trial, or chaftifement,
or humiliation, yet, whenever he opens the door, and lets
you in to him, you find him always the fame Jefus;
and that his word is the fame, his love the fame, his co-
venant the fame, his promifcs the fame, his blood the
fame, in its virtue and efficacy ; his righteoufnefs ay the
fame for your acceptance; his fulnefs conllantly the fame
for your fupply; his fweetnefs perpetually the fame to
.endear your heart to him; his brighrnefs always the fame
to difplay the glory of God. And here is the relief that
faith gives amidil all fears and faintings, *' He is God and
changes not, therefore you are not confumed." He is the
fame yefterday^ to-dayy and for ever. — Is this ihafaith you
have ? Indeed the more you Jive by faith upon his im-
mutability, the more imtnutable ^\i^ vvTv-^is^N^^bi^^ ^^^
456 Tbe True CHRIST, Ser.CXXV.
you be : ^* They that truft in the Lord (hall be like
iii.unt Zion, that cannot be removed, but abideth for
ever," It is a firm faith that flands here..
In a word, here is a foundation for the faith and hope
of all the finners who hear this gofpel, and would be
faved from the wrath of him that lives for ever and ever;
and would wiih t'> be bleffed and happy in him for ever.
O come to him before you go away from this place. He
is the bed match, for time and eternity, that ever you
heard tell of; and every word in the text is an argument
and encouragement to come to him.
1. lie is a Jefus, a Saviour, to fave you from your
fins, and from the wrath to come he is able to fave you.
And this name J^fus imports an anfwer to all objeftions
you c^n make by unbelief, your finfulnefs, guiltinefs,
deadnefs, ftupidnefs, or be what it will that troubles you;
if you would be faved from all thefe evils, a Jefus is oflFcr-
ed to you. O Sirs, will you have him !
2. Confider he is Chrift, anointed of God to favc»
having his Father's commiflion; he comes in his Father's
name and authority ; ** Him hath God the Father
fealed."
3. H? is Jefus Chrift the fame; he is immutable and
unchangeable. Many changes pafs over you, and ma-
ny finFul changes always to the worfe ; and the laft
change, by death, is at hand. Would you be fecureJ
in an unchangeable Saviour, fixed upon a rock that is
immutable? O Sirs, here it is!
4. He is the fame yefterday, the fame from eternity,
being fet up from everlafting: the fame from the begin-
ning of time; the Lamb flain from the foundation df the
world ; the fame Jefus that was promifed immediately
^fter the fall; the fame Jefus that, in the fulnefs of timei
affumed our nature, and was made of a woman, made
under the law; the fame Jefus Chrift that died at Jeru*-
falem, and rofe again, and afcended to heaven ; the
fame Jefus that was the object of the faith of all the Old
or New-Te(lament faints that are now in glory, and
have beUeveS in him to everlalling life ; and therefore
■'-e fit objccl of your faith.
5. He is not on\y t\\e ^^vjx^ ^^^^^x^vj^ Wt the fame
\^-
no Nevi CMRIST. 457
to.^ay; and therefore, *' To day if ye will bear his voice,
harden not your heart.'' His days are ccdlefs, but you
have no day but this to reckon upon; yea, not an hour
but this, that you know of; nay, not a moment, not a
now, but this prcfent now; '* Now is the accepted lime,"
Yefterday is gone for ever from you, and this day is go-
ing; *vYe know not what a day may brin'g forth." But
fmce he is the fame as be was yefterday, and you will
not be the fame to morrov/ that you arc today; you
will neither be in the fame place, nor in the fame cafe
nor have the fame offer; it may be, therefore, now or
never muft you clofe wiih him.
6. Confider he is the fame for ever ; and therefore,
if ybu receive him today,you fliall enjoy him for ever.
You ftiall find him an everlafting Father, and an unal-
terable friend. He will be the fame to you that he hath
been, and will be to all that ev^r came to him. He will
be your everlafting righteoufnefs, everlafting ftrength,
everlafting light, everlafting life, and everlafting all.
Neither death, judgement, noj: eternity, will make a
change upon him. No change in your lot or frame af-
terwards fliall ever make him alter Jjis mind, or his love
towards you. You will be happy for ever^ becaufe he
is the fame yefterday^ to-day^ and for evj^r.-^May tlie
Lord draw you to him.
SERMON
I
C 458 ]
SERMON CXXVL
TEMPLE -DESOLATION making Way for
TEMPLE . RESTORATION.*
John ii. 19.
"^efus an/nvercd and faid unto tbenty Deftroy this temple^
and in three days I will raife it up*
WHEN the hands of men and devils are lifted up
to deftroy, it is our fafeft courfe to look to the
hand of Chrift, that it may be lifted up to deliver, and
to raife up what they pull down ; for this he is able and
ready to do, whenever ruin and defolation is come to a
height, as is exemplified in thefe words of his, Deftroy
this temple^ and in three days I will raife it up.
The occafion of thefe words is, i. Our Lord's hav-
ing purged the temple, and driven the buyers and fellers
out of it, verfes 14, 15. 19.; and having given the rea-
fon of it, intimating, that his Father's houfe ought not
to be profaned, and made a houfe of merchandize, and
that he had authority to purge it, as his Father's houfe;
he being faithful as a Son over his own houfe, and filled
with zeal, which did eat him up, made him humble and
fpend himfelf in redreffing thefe abufes, and vindicating
the honour of the temple. Aiid, 2. The Jews, with
their leaders, demanding a fign to prove his authority
* Tr.i^ fcrmon wa? preached at the opening of the Aflociate Synod,
met at Slirling, April izth, 1748. Publifhed at the defire of the
Ser. CXX\^. for Temple Reftoration./ 459
for fo doing, verfe 18. The Jews had, with their lead-
ers, allowed that abuie and profanation of the temple ;
but, becaufe they could not dire£lly charge the w^jfk
that Chrilt did, as if it was not a good work, to purge
and purify the hjufe of God from fuch abufes, when tt
was confccrated for holy ufc and divine honour; there-
fore, they queftion his authority, faying, *' V/hat fign
glveft thou us, to prt>ve that thou art authorifed and
commiilloned to do thefe things ?" They liad n»bbed
the temple of its honour, and robbed God of his right;
and now they 'would rob the Son of God of his rflice,
and upon. the matter declare that he wanted the power
of the keys of the kingdom of heaven, that he had no
warrant to execute that office. They that apply them-
felves in earnefl to reformation-work, may txpcftto
meet with oppofition, even from thefe that are concerned
to give them affillance, as the Jews here, who fliould
have Hood by Cihrilt, in vindicating the honour of their
temple, inftead of refifting him ; but we are hereby
taught, not to think ftrange of refillance in the work of
God, even from thefe that (h^uld give afliftance therein.
Here is theirquellion,''Whatfignlhewe{lthouus,toprove
thou art authorifed and coramiflioned to do thefe things?'*
The text then is ourLord'sanfwer, Deftroy this temple^
and In three days I huHI raift it up. What Chrift had
done, and was doing, did miraculoufly manifeft hi$
power and authority ; therefore, he v/orks no other
miracle immediately to convince them, but gives them
a fign in fome thing future, the truth whereof was to
appear by the event ; and the fign was his own death
and refurredlion. Thus he refers them to that which
would be : i. His lad fign ; feeing you will not be con-
vinced with what you fee and hear, then you may wait:
for, 2. It was to.be the great fign for proving his being
the Meffias, lent of God, becaufe it was foretold of
him, that he was to be bruifed, Ifa, liii. 10.; that he
was to be cut oft, Dan. ix. 26.; and yet that he fliould
not fee corruption, Pfalm xvi. 10.; and therefore was to
rife up, and fit at the right hand of God, till his enemies
fhould be all his footflool, Pfalm ex. i. If thefe things
were fulfilled in him, and the t.rwt.l\ %.^^^?yx^4. \:^^i;^^
46d Temple Defolation making noay
event, according to Deut. xviii. 21. then it was evident
he was the true Prophet, the true MeUias, the Son and
Stst of God, having all power and authority in his
Father's houfe.
This death and refurrcclion of Chrift is here foretold
in a figurative way, as afterwards, when he called it the
fign of the prophet Jonas :^ fo here, Deftroy this temple^
and in three days I Huill raife it up. This he fpoke to
them in parables, that, as it is faid, Matth. xiii. 13.
♦' Seeing, they might not fee ; and hearing, they might
not underitand : becaufe thus for judgment came he
into the world, that they who fee not might fee, and
they that fee, or \yere puffed up with their knowledge,
might be made blind.^' This figurative fpeech here,
proved fuch a flumbling-block to them, that it was pro-
diiced in evidence againft him at his trial, to prove him
a blafphemer; Matth. xxvi. 60, 6i, " At lall came two
fa]fe witneffes, and faid. This fellow faid,' I am able to
dellroy the temple of God, and to build it again in three
days." Had they humbly fought the meaning of his
words, he would have told them, and it would have been
a favour of life unto them ; but they were refolved to
cavil, and it proved a favour of death unto death. They
that would not be convinced were hardened : and the
very manner of the expreflion, and of the prediction
here, proves an occafion of the accomplilhment of that
prediflion itfelf, when, through wilful miltake of the
meaning of his words, it was produced as an evidence
againfL him. It is not the firfl time that teftimonies,
well intended, have been millaken and mifreprefented;
and the the words theretf turned to* a quite other mean-
ing than was defigned, and thus produced as evidences
for condemning the innocent. Our Lord's own words
were thus abufed ; and no wonder fuch injuries be done
to the words of fallible men.
The words here may be confidered, i. In themfelves:
Qiid, %^ In their fcope.
i/f, In themfelves. They contain a twofold pre*
diction,
I. He foretels his death ; Deftroy this temple: that is,
VQ will deftroy it ; itua \a> ^."^ .'aSx^x^^-^t^'t* ^^^V^xwed^
Ser;CXXVI. for Temple Refioration. 461
the temple of bis lody^ verfc 21. They took him to be
fpeaking of the temple he had purged. We niiftake
Chrifl many times, when we take literally what he
ipeaks figuratively. He ihewed his zeal for that tem-
ple they fpoke of; but he would have us know, that
the holinefs of it was but typical, and led to the con-
fideration of another temple, which that was but a (ha-
dow of, the fubllance being Chrift, Heb. ix. 9. Col.ii. 17.
Some think therefore, that when Chrift faid, Deftroy
this temple^ he pointed to his own body, and laid his
hand upon it : however, we are here affured that he
fpoke of the temple of his body ; Deftroy this temple:
this I prophefy and know you will, and I will permit
you to do it.
2. He foretels his refurre£lion by his own power;
In three days I will raife it up: others were raifed, but
he raifed himfelf. Now, Chrift chufed to exprefs this
by their deftroying, and his raifing the temple.
(i.) Becaufe he was now juftifying himfelf, in purg-
ing the temple which they profaned. You that defile
one temple will deftroy another: and, indeed, the defil-
ing of the temple is the deftroying of it ; and its refor-
mation is its refurreftion. Alfo he chufed this way
of expreffion,
(2.) Becaufe the death of Chrift was indeed the
deftru^tion of the Jewifli temple, and the procuring
caufe of it ; and his refurredlion was the raifing of ano-
ther temple, the gofpel-church, Zech. vi. 12. The ruins
of their place and nation, John xi. 48. were the riches
of the world : See Amos ix. 11. Adts xv. 16.
* 2^/y, The words may be confidcred in their fcope :
the fcope and defign thereof was, to prove his authority
to purge the temple. I will prove it, might he fay»
by raifing what you will deftroy, and raifing it in three
days. As they were ignorant of the meaning of Chrift*s
words, fo of the almighty powder of Chrift, as if he could
do no more than another man. Had they knv:)wn
that this was he that built all things in fix days, they
would not have made it fuch an abfurdity that he would
build a temple in three days : but thus he proves both
his ability and authority ; Oeftroy tbis femple^ and I will
461 temple Dcfolatlon making ^ay
ralje it up in three days. Now, it is efpecially from the
Icope of thefe words, that I deduce the following dottrine.
Observ. Chrift's ability to raife up, or efFe£luate the
rcfurredlion of the temple of his human bod}'', when
deftroytd by men, is a lure fign of his ability, and
authority, and defign to raife up, and rebuild the
temple of his church, or myftical body, when def-
troyed and ruined by men.
His ability to raife his own body in three days, is a
clear fign of his ability and authority to repair the defo-
lations of his church, when brought to deltruftion and
death, as his own human body was. To this purpofe
fee what is faid, Ifa.xxvi. 19. *' Thy dead men fliall live,
together with my dead body fliall they arife," &fr. To
the fame purpofe is that, Hof. vi. 2. '' After two days he
will revive us;, in the third he will raife us up, and we
fliall live in his fight.'* And hence it is faid, i Cor. xv.
3, 4. that Chrill died for our fins according to the fcrip-
ture; and that he was buried, and rofe again the tliird
day, according to the fcripture: and he arofe to be the
refurredtion and the life, and that his mVllical body,
being planted in the likenefs of his death, might alfo be
in t!.e likenefs of his refui'redion, Rom. vi. 5.
We fliall obferve the following method, in profecuting
this obfervation.
I. We would offjr fonie remarks for the explication
of the text and dodlrine.
II. Some reafons for the confirmation thereof.
III. Some inferences for the application of it.
I. We are to offer fome remarks for the explication
of the text and dodlrine. And the remarks may be of
two forts, or under thefetwo following heads, i. Some
remarks concerning the fign Chrill here gives them ;
Deftroy this body^ and in three days I will raife it up*
2. Some remarks upon the thinp; fi;2;nified, namely, his
raifing up the temple of his m^ ilical body, the church ;
or his repairing it when ruined by men.
j//, We would off^r a i^\i rtvnarks concerning the
Ser. CXXVI. for Temple Eeftoration. 463
Jign here given by your Lord Jefus; Dejtroy this temple^
and in three days I ^ill raife it up. For explaining of
this/ you may nemark,
I. " That our Lord Jefus here compares his bcdy to
*' the temple: and, indeed, his body is the true temple,
*' of which that at Jerufalem was but a type.'* Why ?
for the following reafons.
(i.) Like the temple, it was built by immediate divine
direftion, 1 Chron. xxviii. 19. And thus Ghrift fays,
*' A body haft thou prepared me," Heb. x. 5. This
temple of Chrift's body, was indeed, a more curious edi-
fice, a building of God, a malter-piece of his work, by
the power of the Holy Ghoft, in the womb of a virgin,
and gradually built up to a perfeft ftature.
(2.) Like the temple it was a holy houfe; and therefore
called that holy things confecrated for the fenrice of God;
a living temple, for the living fervice of the living God,
wlio fays, '' Behold my Servant," Ifa. xlii. i.
(3.) It was, like the temple, the habitation of God's
glory : here the eternal Word dwelleth, the true Shechi-
nah: he is Immanuel, God with us; and *^ In him dwell-
eth all the fulnefs of the Godhead bodily," Col. ii. 9.
(4.) The temple was the place and medium of inter-
courfe betwixt God and Ifrael; there God revealed him-
felf to them, and there they prefented themfelves and
their fervices to him. Thus, by Chrift, God fpeaks to
us, and we fpeak to him. True worfliippers look to-
wards that houfe, as you fee reprefented, i Kings viii.
30. 35. 38, &fc. We muft worlhip God with an eye to
Chrift; of whom, as the true temple, God fays, 2 Chron.
vii. 15, 16. ** Now mine eyes Ihall be open, and mine
ears attend unto the prayer that is made in this place ;
for, now I have chofen and fanftified this houfe, that my
name may be there for ever: and mine eyes and mine
heart fliall be there perpetually," God's heart and eye
is fet upon Chrift as the temple, whence he Ihews him-
felf precious to finners.
(5.) In a word, the temple was a vifible, outward
edifice, capable of being demoliflied and deflroyed by
the hands of men; and accordingly was fo in the event:
fuch a temple was the body of Ghrift j it was a mortal
464 Temple Defolation making ^ay
body fubjeft to death. This leads to another remark
here.
Remark 2, " That this temple of Chrift's body was
*' deftroyed, as far as the hands of men and devils
•' could deftroy it ; even as the temple of Jerufalem
•' afterwards was." By this dcftruftion of the temple
of Chrifl's body, we are to underftand the death of
Chrift, who was afilually crucified, dead, and buried,
according to the hillory thereof you have ia the evan-
gelifts Matthew, Mark, Luke and John. The deftrbyers
of this temple, inftigated by Satan, cried out upon the
matter, Raze, raze it to the foundation, when they
cried, *' Crucify him ! crucify him !" and fo accom-
pliflied the prediftion of our Lord here, Deftroy this
temple. Hence,
Remark 3. *' That this deftrudiion or death of Chrift's
" human body, was ordered of the Lord ; he permitted-
*' it; yea, Gjd determined it,A£ts ii. 23. " Him, being
" delivered by the determinate counfel and fore-know-
•* ledge of God, you have taken, and by wicked hands
" have crucified and flain." God had a holy hand in
that wherein men had a finful, wicked hand. Dfftroy
pbis temple : it is not a command or allowance, but a
predidlion of what wickednefs they would commit ; yet
God defigned his death as man's Surety ; therefore
jufticc purfued him, and knocked down that temple :
he died to fatisfy that threatening; " In the day thou
eateil, thou flialt furely die.'' The deftrudlion of this
temple was defigned for our deliverance.. Therefore,
Remark 4. *' This temple was raifed up the third day
** after it was thus dellroyed, according to the promife
*' and the type." This temple behoved to be repaired
and rebuilt ; and that in three days. This holy temple
law deftruiSlion, but it was not pofil'jle it could fee
corruption. *' David forefeeing this before, fpeaks of
the refurreftion of Chrift, That his foul was not left
in hell; neither his flefhdid fee corruption," Adls ii. 31.
compared with Pfalm xvi. 10. and Afts xiii. 35. Arife
he mud, to fliew that he was the Son of God, Rom. i. 4.;
that he was the living God, a living temple, not made
with hands, as^ otlicr temples.
Remark
SeR. CXXVI, for Temple ReftaratiaHk 465
Rcmaifk 5. '*^ That Chrlft, by bU own power, raifed
** up agaiQ this temple In three days: / mtill raifa it up.'*'*
It is true, we are told, again and again, the Father rmiect^
bini; and that God raifed him from the dead: but then it
13 as trtte, that, as God, he and his Father are one; and
ihercfaw, he arofe, by his own power, which was th«
power ofGiod; for, he is God-man. lie declared, that
h« had power to lay down his life, and power to takcf it
, again, John x. 18. And as Cbrid foretold it here, fo he
adloally rofe : and Chrift is rifeu indeed ; the temple
is raifed up by his own power. And never was there a
greater d^monftration of the power of God, than was
put forth in raifmg this temple: it is called the power of
his refarreftioB, PhiL iii. 10. As Lazarus behoved to. be
dead, and buried for a time, that the power of Chrift
might be maaifell in raifing him; fo here, the temple of
Chffift'sbody behaved firft to be deftroyed by death, and
interred^ that his awa divine power might be illuftrioufly
difplayed in the revival of it again.
Remark 6. ** That this refurredtion of Chrift, or the'
•* raifing up of the temple of his body, was a fign and de-
** monilration of his power and authority to raife and
** repair the temple of his church, his myftical body.'*
The Jews here fought a fign of his authority for what he
did; but feeing his works and miracles did not convince
them that he was the true Mef&as, he fpoke in a figu-*
rative way of a fign, that Ihould in itfelf be demonftra-
tive of his being the true MeflS,as, the true God ; and
Ihould declare that he was the Son of God with j>ower,
and the glorious powerful Head of the bcdy of the
church. This leads,
2^/y, To offer fome remarks upon the thing fignifi.ed,
namely, his power and authority to raife up the temple
of his myftical body the church, er his repairing it when
demolifhed and ruined by men« / Concerning this we
may remark,
I. ** That as the human liody of Chrift, fo'his church
•* and myftical body, is comparable to a teniple, and fre-
** qucntly in fcripture compared thereto. *^ Know ye not
** that ye are the temples of God, and that the Spirit of
" God dwelleth in you ?" i Cor. iii. 16. Yea, their
Vol. VJI. -VG^ ^^Ni^?ivc^
465 Temple Defolation making ^osay
** bodies' are called the temples of the Holy Glioft, i Con
" vi. 19. " What agreement hath the temple of God with
*' idols? For ye are the temple of the living God ; and
•* God hath faid, I will dwell in them,'* 2 Cor. vi. 16.
*Fhe cbnrch is a temple of God'^s burlding,asChrift's IxJy
was; '* The Lord hath founded Zion, lie buildcth Jeru-
falem." It isalfo his holy temple, and called the moun-
tain of his holinefs, Pfal. xlviii. i. It is his habitation;
yea, he hath defired it for his habitation, faying, ** This
is my reft for ever, here will I dwelt, for I have defired
it," Pfal. cxxxii. 14. And further, it is the place of in-
tercourfe with God: there isF no ordinary means of fal-
vation but in the temple of his church, where his word
and ordinances are difpenfed; for, as *' There is no
jiame giv6n under hieaven, whereby to be faved, but the
tiame of Chrill," the only Saviour publifhed in Zion; fo,
** Where there is lio vifion, the people perifti." This
temple, indeed, hath both an outer and inner court; I
mean, the church is either vifible or invifible. . * The
* catholic or univerfal church,' fays our Confeffion of
Faith, ' which is invifrblc, confifts of the v/hole number
* of the eleft, that have been, are, or fhall be gathered
* into one under Chrift the Head thereof; and is the
* Ipoufe, the body, the fulnefs of him that filleth all ia
* all, Eph. i. 10. 22,23. V. 12. 27. 3.2. Col. i. 18. — The
* vifilrle church, which is alfo catholic or univerfal, under
* the gofpel, (not confined to one nation, as before under
* the law) confifts of all thofe throughout the w^orld that
* profefs the true religion, together with their children;
* and is the kingdom of the Lord Jefus Chrifl:, the houfe
* and family of God, out of which ther£ is no ordinary
* poflibility of farlvation.' *
Remark 2. '' That as the human body of Chrifl, when
*' in Iiis Rate of humiliation, was liable to deftruttion and
'* death; fo is the church militant, the myilical body of
*' Chriil, his temple, liable todeftrudlion and defilement;
*' and when it is profaned and defiled, it is faid to be
*' deliroyed; " If any man defile the temple of God, him
" will God deftroy ; for the temple of God is holy, which
* Confeflion of Faith, cliap. xxv. 5» '> 2. with the fcriptures there
Sfe&i CXXVI. /cr Temple ReftortxtioHi ijfSPJ
*' temple ye are:" It may be read, Kiiny matn dtftroy the
\ •* temple of God, him will God deftroy," i Cur. iii. 17.
To this purpofe we fay in our Gonfeflion, in the fore-
mentioned chapter, ' That the purell churches under
: * heaven are fabjeA both t* mixture and error : and ibme
: * have fo degenerated^ as to become no church of Chrift,
* but fynagogues of Satan; th.-^' yet there Ihall alvvayu be
: * a church on earth, to wurlli.p Gvd according tu tiis
. •will.'* Thus we read. Rev. ii. iii. what errors the
churches of Afia were filled with; ^.d M.it. xiii. 24, tP^-i
what tares may grow up amun^) the wheat. Wc read.
Rev. xviii. 2. how the ancient faninus church of R me
is become a liABijLON, the habitation of devils, the hold
'of every foul fpirit, and a cage «>f every unclean and
hateful bird. We read of the blaiphemy cf them that
fay they are Jews and are not; but are the fynagogueof
Satan, Rei. ii. 9. i G^r. xi. 19. *' There mufl be here-
fies among you," fays the ap-iltle, *' that t!iey which arc
approved may be made nianifell am »ng you." Thus
the apollle Paul alfo toret(^ld, A£ls xx. 29, 30. " I know
this, that after ray departing ihall grievous wolves enter
in among you, not fparing the ilock^ AVfo of your own-
lelvcs Ihall men arife, fpeaking perverfe things, to draw
away difciples after them."
Remark 3. *' That fuch temple- deflroyefs and de-
** filers afe ordered of Gudin .the vifible church : by
•* his determinate counfel and fore - knowledge, they
•* put forth their wicked hands to this dcftru£tive
*' work." God fays to them, providentially, not precep«
lively, as Ghrilt faid here, Dtftroy ibis temple. Whea
we lee the- wicked hands of men^ and condemn them
that are thus employed, we are to fee the holy hand of
God, and juftify him^ faying, '* Thou art holy, thou that
inhabited the praifes of Ifrael. Is there evil in thb city,
lind I have not done it, faith the Lord?" Atnos iii. 6; See
Ifa..xxii. 4, 5, '* Therefore laid I, Loofc away from rne, I
will weep bitterly, labour not to comfort me, becaufe of
the fpoi^ing of the daughter of my people j for, it is a
day of trouble J apd of treading down, and of perplexity by
* .ConfcfScfi of pRith, chap. xxv. §. 5. with the fcripturfcs cited.
468 Temple Defolathn making v>ay
the Lord God of holls, in the valley of vifion, breakisg'
down the walls, and of crying to the mountains." But
Grod's permitting fnch evils, for wife and holy ends, wrll*
never juftify teraple-deftroyers, no more than his deter-
minate counfel juftified the Jexus in crucifying th€ Lord
of glory, and deflroying the temple of his human body.
Therefore,
Remark 4. ** After this dedruftion C3rod hath promifed
** a reftoration and a rebuilding." Thus Hte proraifes,
Zech. i. 16, 17. '* TI141S faith the Lord, I am returned to
Jerufalera with mercies: my houfe ftiall hfe built in %
faith the Lord of hofts, ^c. The Lord fhall y€t comfiirt
Ziun, and fliall chufe Jerufalem." ISliis.is yet further
explained in the vifion of four honis, and the four car-
penters. It is faid, ver. 19. '' Thefe are the horns that
have fcattercd Judah, Ifrael, and Jerufalera.*' And ver.
20, 21. " The Lord ftiewed me four carpenters: Thea
faid I, What come thefe to do? And he fpoke^ fajii^Kt
Thefe are the horns that have fcattered Judah, fo that
no man did lift up his head: but thefe are come to fray
them, to caft out the horns of the Gentiles, which lift up
their horn over the land of Judah to fcatter it.** The
foattering horns were formidable, fo that no man did lift
up his head; every body faw, even by the eye of fenfc,
the power and policy of the church-deftroyers: but, fays
the prophet, " The Lord fliewed me four carpenters,'* or
fmitbs^ Indeed it is by the eye of faith we fee the church's
fafety, notwithftanding the deftroying horns : it is the
Lord that fliews us that, as he opened the eyes of the
prophet's fervant, to fee a guard of angels round about
his maO.er. V/e may here obferve. That if there be horns
for pufhing the church, there are carpenters provided
of God, to fray and break them. Some by thefe four
hornr. underfland Zerubbabel and Jofliua, Ezra and Nc-
hemiah, that carried on the work of God, in defpite of
the oppofuion given to it. Which way f ^ever the church
is threatened with mifchief and ruin, God can find out
wrivs and means to reftrain the wrath, and make it
praife him: *t The wrath of man fhall praife thee ; the
re:nainder thereof thou wilt reflrain,** Pfal. Ixxvi. 10.
jRemark 5* ** Thtxl \Kv^ i^&»^^\.\axv q€ the temple is
Sea. CXXVI. for Temple Reftorathn. 4691
♦* the work of Chrift, the glorious Head of the body of
•' the church; //; tbrct days I will raife it up.'*'* It is by
the power of Chrill that the temple is built and rebuilt;
V Not by might, nor by povver» but by my Spirit^ faith the
Lord of hoils: who art thou, O great mountain? before
Zlerubbabel thou Ihalt becr.me a plain, Zech. iv.6,7. The
man, whofe name is the Branch, he fliall build the tem-
ple, and bear the glory," chap. vi. 12. He will difplay
the glory of his power in his refurretlion-work: ** Hq
will arife and have mercy on Zion, be witl appear in hi^
glory, PfaL'cii. 13. i6. This is the Lord's doiog," PiaL
cxviii. 23, ' This is from the Lord,' as in the Hebrew.
Remark 6. '* That tiiis work belongs to him, as h$
** is the rifen Head of the body of the chur9h." Our
Head is not like the firll Adam, dead, and lying rottei^
iQ the grave ; but he is rifen, and fittjing ^t the right-
bacd of the Father. He bath done with the temple of
his body, as he faid, In three <hys I will raife it up:
and he hath givetv this as a fign aad demonilration of
his power and authority to raife his church when ruln-
cd* and* his power and authority to purge the temple,
-and repair the defolatio^is of ^ion. Tbi^ le^ds pie upvir
to the fecond general head.
H. The fecond thing propofed, sifter remarks fpr the
.explication of the text and dodtrine, was, to offer fome
Teafons iov the confirmation. The thing to be confirmed
•then is.. That Chrift'a power and ability to r^ife up the
temple of his human body, when deftroyed By men, i^ a
fure fign and evidence of his ability and fiutbprlty, yea,
and of his defign, to raife up and rebuild the temple of
his myftical body the church, when feemingly ijcfiroyed
and ruftted by men.
Reajon |. Becaufe his raifing up the Body from the
grave was a fure fign of his being the true Meffias, the
true Ggd in pur nature, the true Redeerqer; "Ejeing de-
clared to be the Son of God with power, by his refurrec-
lion from thedesid," Rop. 1.4. It was declared, that as
he raifed the teniple of his bodyi in fpite of death ^nd ^11
the deilroyerp of that temple; fp he is able f:o raife and
reftore iiis fpiritual te^iple, when laid in ruins^ and ia
9s^ ^
47® Temple Defolatilfn making naay
a feeming hopelefs cafe,. This might appear marvelloni
to us; but, *' Shall we think it marvellojis to God?'*
Zech. viii. 6. No: he hath given proof of his being God
the Saviour and Deliverer, by death, in death, q^ndfrom
ide;;ith.
2. By this he hath given a fure fign of his being the
Head pf the body, the church, that died and roie as their
public Head, the Firft-born from the dead, that in all
things he might have the pre-eminence, who hath mad^
peace by the bl'>od of his crofs, Col. i, i8. 20. ' For their
lake he took tha body to himfelf; for their 4ake he luf?
ifercd in the flelh, land fuffered the dellrnCtion of thai
temple; for iheif fake he role again, or raifed that
temple. Yea, the fuiFerings and tfie refurreflion of
Qirilt were the exemplers and pattern of the fufFerings
and revivals of his myUical body ; fliewing, that as h^
the Head fufFcred and rofe^ fo they Ihould fuffer and
rile; and their reftoratiotis Ihould fleeced and come
after their deitruflions; for, '^ He turns men to deftruo
tion, and fays, Return, ye children of men.'* He brings
them to the gates of death, i'>.as to hav« the fehtence of
death in themielves, -and then rellores them to life and
health ; for, he killeth, and maketh alive, becaufe he
liveth; he that was dead and is alive, and liveth for e-
vermore, having the keys of hell and death: they fhall
live alfo, in Ipite of death, and danger,-and deilrudion.
Thus it is many times with the myftical body of Chrill,
becaufe of their, union with and conformity to the glori-
ous Head.
3. By this alfo he hath given a fure fign of his carry-
ing on his Father's defign, who is the God that quickenctH
the dead, and calleth the things that- are not ^s tho^ they
were, Rom. iv. 17. Tne God who commanded light to
fliine out of darknefs, and all things to rife out of nothing,
it looks like him to make life to rife out of dea'th.
Therefore, as he was able, when the temple of his bo-
dy was deftroyed, to raife ic up in three days ; fo, he
hath thereby given evidence that he is to carry ou the
word of God, in quickening dead fouls, and railing his
riyftical body, after they are like dead and dry bones,
fcatter«i
Ser* CXXVL for Temple Reftoration. 471
fpattered about the grave's mouth, by breathing upon
thefe flain, that they may live.
4. By this he hath given a fure fign, not only of his
ability,, but of his authority and commiffion, as the rifen
and exalted Head, to raife hts' tabernacle wluen fallen,
and to reftore his niyftical body from dellrudlion. Hence
it was, after his refurredlion, he declared his commif-
jion in fuch plain terras, Mat. xxviii. 18. '' All power in
heaven and in earth is given unto me :" and it is laid,
Eph. i. 22. *' He hath put all things under his feet, and
gave him to be Head over all things to the church,'*
Hath he not then evidently given proof of his power and
authority to purge bis temple when it is polluted, and
deliver it from utter ruin, when it is apparently deftroy*
^d? " Him hath God the Father fealed" to be Jehovah-
jiREH, that in the mount of the Lord it might be feen:
be will provide, and make extremities, death?, and def-
truflions, the porch at which he will bring in deliver-
ance and falvati^'n^
5. By this he hath given a fure fign and pledge, tba^
he will execute that ommiffion of raifing up the temple
of his myftical body; for it was crucified with him, and
raifed with hinu Hence the church invifible is faid to
be crucified with Chrill, and to be raifed up with him,
and fit with him in heavenly places ; and therefore, as
fure as the Hea^l was raifed up, the body fliall be raifed.
Nvjt only the fpiritual refurretlion of dead ele£l fouL is
fecured by the death and refurreftion of Ghrifl, and the
refurredlion of their body at the ^reat day, which Chrift
fo often fpoke of, and promifed, John iv. / w/// raife bim
up at the left day: but alfo the rel'urretlibn of his dead and
languilhing body myllical in this world: for, even when
he threatens to be as a lion, faying, ** I, even I will tear
and g(i avyay ; I will go and return to my place ;'* yet it
is only, "till they acknowledre their r^ffences, and feck
' my face; in their afflidilion they ihall feek me early," Hof.
y. 14, 15. Then it follows, ** Come and let us return ta
the Lord; for he hath torn, and he will heal us; he hath
fmittcn, and he will t)ind us up," Hof. vi. i. The Head
of the body is both torn and healed ; therefore, after
fcbe members of hi$ b^dy have been torn to pieces^ he
471 Temple Def$laiion maiitig ^oy
*'ill heal them likcwife : •* He will revive his "Work in
the midll of the years; and in vSrrath remeinber mercy,"
Mab. iii. 2.
6. By his railing np in three days the temple of his
body, after it was ddlray«d, he give? b fure fign that he
will not only raife and rebuild the temple of his myftical
body the church, when ruined by the deftroyers of it, but
that he will foon and fcafunaHy do fo; / «»/// in three
days ra/fe it up: " After two day« he will revrve us, m
the third day'he wiil raife us up, and we fhall live in hi^
fight," Hof. vi. 1. Here a definite is put for an indefi-
nite time : but it is defined by three days.
(1.) Becaui'e Chrift raifing up the templQ of bis body
in three days was the virtual op-rifing of his church :
' their refuf region was incltjded rtiercin.
(2.) That there might be ^ refcmblatice betwixt his
refurreftion £^nd theirs; what isfpoken of the Head may
be faid of the members.
(3.) Becaufe he will t^lwaya raife and reftt)re tliem in
the appointed timCn Hab. ii. .3. in the promifed time, and
in the fulnefs of time : and fo,
(4.) Becaufe now is the fit tim^ for God to work and
fl)e\v himfelf the God that qnrckeneth the dead. When
the temple is deftroyed, then it is God only that can
repair it; therefore it is time for him to work. Whea
Lazarus's body is now fo long buried in the grave, that
by this t\me it ftinketh ; it is time for Chrift to go and
raife it. When his own body was interred, and though
it could not fee corruption^ yet, to all outward appear-
ance now ready, to corrupt, and all hopes of revival
gone, then it was time to iliew his power. Thus he
gave a fign, a fure flgn, that at fuch a time as this he
would revive his work, and relieve his church out vi
the hand of death and deftruftion, and raife his temple
out of ruins.
Thus you fee the reafms of the doftrine : by which it
is confirmed, that C'hrift's power and ability to raile the
temple of his body, when deftroy^^d by men, is a fure
fjgn of his ability and authority, yea, of his purpofe and
defign, to raife and rebuild the temple of his myftical
body, when lemvt^sW d^dltoN^^ib^ ^ja^xi.
Ser. CXXVI. for Temple lfefti>rati(m. 473
III. The third general head propofcd, was, To <Jc»
duce forte inferences for the application. In this text
and doftrine, fee what is juftly applicable to the prc-
fcnt time and circamttances wherein we are, whatever
fide of this text we lock to: for it hath. a dark fide, anA
a briglit fiuc ; a dark fide, that tiray excyte fear and
trerobiing, l>ftroy this temple: and yet a bright fide^
for exciting faith and hope, In three days I iviil raife it
up.
x/>. Look to the dark fide ; and hence fee whether
or not our Lord be faying of the temple of his church
and myftical body at this day, as he did of his body hu-
man on earth, Deftroy this temple: not pteceptively, by
his command ; but permiffively, by his providence, -he
is faying to dettroyers of his church in Scotland, Deftroy
tbis temptc.
The temple of God in this world (lands in the midft
of dettroyers, on the left-hand, and on the right ; and
fo does the temple of the affociate church in Scotland at
this day, whom God called forth to witnefs againft the
backflidings of the land, and the corruptions and de-
fections of tlie day; they are now brought, as it were,
to (land in the middle betwixt two extremes ; the
backfliding Judicatories, oa the one hand, who are go.
ing on in thefe courfes of defefition, that were the
ground of our feceflion from tliem, and hardenin|f
themfelves from what rents are among us, in carrying
on violent fettlements of paftors over the belly of re.
claiming congregations; thefe, on the one hand, 1 fay,
and the fchifmatieal courfe of a number of ]@R£THR£Tf
on the other.
How the backfliding Judicatories have been, for a
tourfe of yfears, deflroying that temple of the cfaureh
of Scotland, is opened up at length in the Aft and Tef-
timony, emitted by the Affociate Judicatory ; fo that I
need not enlarge further on this head. But,
How, and whence it is, that a number of Brethx^n£roii|
among ourfelves, have arifen to ruin and deftroy thif
temple of the Affociate church in Scotland, it is liita
jqay be reckoned proper, on this occafion^ to confider :
4PdL
474 Temple Defolation making "way
and, on this head, there are two queftions I would fpeak
a little to. ^
1. How and by what methods hatb God fuffered men
to pull down, and left' this terapie of the Aflbciation, to
be deftroyed, ruined, or demolifhed ?
2. What are the finful caufes among us that have
provoked God to order fuch a rent, rupture, and deftruc-
tion ; and to fay in his holy providence, Deftroy this
temple ?
[i.] As to the firft queftion, How, and by what
means and methods, Gt>d hath fuffered this temple of
the Aflbciation to be fo far deftroyed an^d demoliihed ?
I am not here to give a detail of all the particular
things, wherein the Lord hath left a number that were
among us, to pull down the carved work of his temple,
and to raze what they built : particulars of this fort ypu
have at length in prints among your hands *. Only in
♦.The agreeable and beautiful harmony that had fubfiftcd from the com-
mencement of the S^ccflion, among the ATociate Brethren, was, by this time,
^uite ol)ftru<fled. by the nnhapjjy didTertnce which had taken place, in the A -
fociate Synod, in April 1746, relative to the religious claufe in fome burjrd's
oirhs : The claufe runs thus; '* Here I proteft, before God and your Lord-
" fliips, That I piofefs and allow with my heart, the true Proteftaat rel'gion,
*' prcfently profcffed within this realm, and authorifed by the laws thereof;
•' I fliall abide thereat, and defend the fame to my life's end, renouncing the
•' Roman reIi;^ion called Papiilry." Various were the glofles put on ihefe
*words ; and llrangely were they extorted and i'qucezed 10 fupport them. One
part of the Synod viewed this claule as fmful, and accordingly condemned the
fwcaring of it ; while the other part conlidercd it as lawful, and confcquently
defended the taking of ir. See p. 487.
Though the finfulnefs of ihe religious caufe was condemned by a fm.ill ma-
jority of a thin meeiing at the conclulion of the Synod in Aoril 1746. ; yet the
full Synod which met in Apn! 1747, propofcd, " Whether the decifion con-
** cerning tho religious tlaufe in fomf burgefs oaths, in April 1746, fhould
•' now or afterwards, be made a term of minilterial and Chriftian communion,
* ay and until the making the fame to be fo, fliall be referred, by way of ovcr-
** ture, unto Prefbyteries and K-irk-fenions, in order to giving their judgm.-nt
** thereanent, &c. or not r" This vote being carried in the "negative, the party
condemning the religious claufe as finful, immediately withdrew thenifclvcs
from the Synod, and next day conftltute iheml'elves upon a new foundation,
fuddcnly calling themfclves the Synod, and the only Synod ; and enabled, " That
*' all Prefbyteries, Kirk-fellions, and Communities in the Alibciation, were
*' fubje(a to them ; and that all Courts, wlteiher Prelbyteries or Seflions, that
•* were not fubordinate to them, were unlawful Courts ; and that all Minift.-rs
** and Elders, who were not fubjeift to them, had loit the keys of the kingdom
*' of heaven :" and thus materially fufpending and cxautiiorating all Minilleri
and Elders from their facred offices, vho could not yield fubjciftion to their
•authority.
Our Author hirtifelf wrote very elaborately on this topic, and publiflied fe*
veral pieces in defence of the lX.e\\o\ou^ CVacvx^t. \tv ^ovcv^Wxo^^C^ ^%.0\s ; fuch as.
The Lawfolaeis of the B.d\gjLou^ C\?c\x^^ qI Iwqr ^^aix'i,^.'^.^ ^^^% -^^vr.^-. —
Ser. CXXVI. for Temple Reftoration. 475
the generaU God hath fuflerecl men to dellroy this tem-
ple, in fo far as he hath fuffered them to make rents
and diyifions therein ; tor, ** A houfe divided agamft
itfelf cftinot (land :'* and, indeed, *' FvT the divificns of
Reuben, there have been, and are great thoughts of
heart." The mother that was for dividing the child,
was not the true mother : furely, then, n ne can juftly
think thefe who were for dividing the true Affociate body
are the true Affociate Synod. This hath been efFcc-
tuated by the introdudVion of dividing quefiions, about
. matters that were never our proper bufmefs ; and, par.
ticularly, about a religious claufe of fome burgefs oaths;
ivherein men promife to maintain the true religion,
authorifed by the laws of the land, renouncing popery ;
which was never our bufmefs to quarrel, but rather to
commend, as a ttill (landing teftimony to that reforma-
tion which we ourfclves profefs to efpoufe.
Under the violefil progrefs of this debate, it appears
from the prefent writings of feparating brethren, that
fome other thing hath been intended than was formerly
pretended or profeffed, even the advancement of fome.
wrong principle or opinion, concerning the kingdom of
Chrift, as fubverfive of the kingdoms of this world.
Such wrong notions, it would feem, even the apoftles of
Fancy no Faith ; or, A Seafonable Admonition avd Information to Seceders :-,r»
Observations upon the Condufl of the Sq^arating Brethren ; with Fancy Still
no Faith, &c. — Vi the reader wants* to be thoroughly informed conccrnina; this
debate, he may perule the writings of others upon this head ; fuch as, A Rcvic\r ••
of a Pamnhfet. intiiled, A Serious Inquiry into the B^'gefs Oaths of Edinburgb,
Perth and Glafgow :— The True State of the Qiicftion, *i;oon which a Breacli
followed in the Alfotiate Synod :*-A Narrative of the Separattoa of rhe M.ijo-
rity of Members from the Afluciare Prclbytery of Dunfermliae :-^The Aft of
the Affociate Syncxl at Stirling, Oft 29. 17471 declaring the Ivullity ef ih«
pretended Synod at Edinburgh, Apiil JO. 1747.— >Thc NeMr CooiHttttioa On.
mafked, &c. with other Tra^^s..
But this was not all ; they were even farther moft unjuftly accnfed : and ac-
cordingly, in what they called their Adls and Proceedings, they foand and de-
ciared, in the abfence of their brethren, " That they h?d dropt and turned
** their backs on rbe whole of the Lord's caufe ; and renounced and abjured the
*• whole of the Teilimony : and that all Courts, that were not I'ubordinaic to
" thena, were unlawful Courts ; and that all Miniflers and Elden have fallen
•* from all right and title to any prefent a&ual cxercile of the keys of the king-
** dom of heaven, committed by the Lord Jeiiis, to the office-bearers of his hou(e i
♦* and, confcquemly, arc not to be acjcnowlcdged" as Miniilers of Cb&ist, by
f * any that arc cleaving to the liOrd's caufc and teftimony.*'— All this, not only
' In the abfence of t];ieir brethren, bpt before being libelled, or (b much as called
^efore them. Sep the above mentioned Narrative, p. ^7. Faith no Faecy^ ^ ^i-
^f iir Poii/litorjoQ yotnaiked, p. 30,— ^v
47 <J Temple Defolation making 'may
Chrift were ready, before the infallible Spirit was poured
out upon them, to embrace, faying, *' Wilt thou at this
time reftore the kingdom to Ifrael ?" They dreamed of
a temporal kingdom ; and judged that Chrift's j^ngdom ^
was to bring down the flate and civil government. It is
evident fome, in our day, err in this matter, not know-
ing the due limits fet, by the Word of God, betwixt the
kingdom of Chrift, in his church, whereby his minifters
are properly the minifters of Chrift; and the kingdom of
God, in the lyorld, wherein magiftrates are the minifters
of God, or of Chrift as God. Upon a dividing queflion,
that hath fome error of this fort under it, the Lord, for
holy ends, bath fuffered the temple to be deftroyed by
thele that have been leaders, and caufed others to err.
[What fightings fome of us had, to keep out from our
udicatories fuch bones of contention and divifion, feveral
lere have been witneffes unto.]
And that the forefaid dividing qucftion did not want
a relation to fome erroneous notion conceniing thje
kingdom of Chrift, and thie kingdoms of this world,
appears evident from this, that no fooner did the fepa-
rating Brethren, after their finful feparation and conlti-
tution, condemn the forefaid religious part, but they
condemned alfo the civil part of the burgefs oath, re-
lating to allegiance or fidelity to the civil magiftcate, un-
der colour of reformation.
From this fpring of divifion, many other methods of
temple-deftrufiion have ilTued, namely, the building of
the Babel of a new conftitution; which is,
(i.) A conftitution fubverfive of the national confti-
tution of the church of Scotland, in all her reformation
periods, by making the Revolution fettlement of church
and ftate to be Er^ftian; and that \r[ion topics which evi-
dently would prove, if they were true, that the church of
Scotland was never lawfully conftituted, but always upon
an Eraftian foundation, as is elfewhere demonftrated. *
(3.) It is now a conftitution built upon a bloody
♦ The reader will find tliis affair clearly treated by our Author, by
^onfukiiig Fancy flill no Faith, ful)joincd to a pamphlet, intitled, Obfcr- '
T4tlai^s oijL the Condu^Jl of the fc jarating^ Brcthrco, p. 94)--i07.
Ser- CXXVI. . fQT Temple Seftoratiott. 47^
foundation, as that of the murder of the facred offices of
tJjeir brethren, minifters, and elders*^ built upon a foun-
dation that hath both ihame and wo denounced a-gainft
it in fcripture. Shame, as in Obediah, ver. 10. ** For
thy violence againft thy brother Jacob, Iharae fliall cover
thee ; and thou fhalt be cut off for ever. Ifa. Ixiv. 5.
Yuur brethren that hated you, and caft you out for my
name's fake, faid, Let the Lord be glorified : but he fhall
appear to your joy, and they ftiall be afhamcd/' And
wo, Hab. ii. xi. ** Wo to him that buildeth a town with
blood, and ^(lablifhes a city by iniquity.. JVfat. xxiii. 13.
Wo to you Scribes and Pharifees, hypocrites, for you Ihut
up the kingdom of heaven againft men." This is done
remarkably, when power is alTumed to rob their brethren
of the keys of the kingdom of heaven; whereby they o-
pen the door of that kingdom unto men. And no won.
der that fuch as have affumed and arrogated fuch unlaw-
ful power over their brethren, are left, fome of them, to
rob themfelves of the keys of that kingdom, by making
it a fin for their former hearers, that cannot jump with
their new opinions, to come and hear them any more :
Chrift's commiffion to his fervants is, To preach the gof-
pel to every creature; but thus they rob themfelves of
that power, and the people of that privilege. Such con*
tradiftion to the cjeclared mind of Chrift, Ihews Itrange
delufi.on in fuch, to whom the Lord, in his wrathful psr-
miffion, feems to be faying, Deftroy this temple.
Of this fort are thefe deftruaive methods ufed of re-
proach and calumny, calling iniquity upon brethren, that
are honeftly maintaining the teftimony of the day ; and
by doing this in a way of cafting the Teftimony itfelf
ioto another mould and ftiape, than ever it was under-
ftood by'Seceders fortnerly ; making it a Teftimony re-
nouncing the true religion; that is, the prcfently autho-
rized doftrine, worftxip, difcipline, and government of
the church of Scotland ; and confcquently, renouncin'g
their former profeffion : and becaufe their Brethren
cannot jump with them into thefe new and ftrange prin-
ciples, defaming them as approvers of contradifkory oaths,
turning their new opinions into articles of faith, and terras
of
♦ As above obfcrvcd, p. 47^%
y^yS Temple Defolation maiing saaying
of communion; libelling, ladling, and loading with heavy
charges, ihefe who dare not make their new decrees any
rule t)f faith or practice*. Such impofition our Lord
difcharges ; and tells the impofers of them, that they
made void the commandment of G-^d, by their commands
and traditions, Matth. xv. 3. ** Teaching for doflrines
the commandments of men,'* verfe 9. Compare this with
Deut. xii. 32. " What thing foever I command you,
obferve to do it : thou fhalt not add thereto, nor diminifh
from it.'*^ We muft not deal with God's ordinances,
as that tyrant Procufles did with men : if they were
too long for his bed, he would cut them Ihorter ; if too
fhort, he would pull their limbs out of joint to make
them longer. Such tyranny likewife over the confci-
ences of men, would thefe pra6tife, who would bind
people iraplicitely to their new d 'ftrines, didlates, and
decifions. Sure thefe are temple deftroying methods.
Such are thefe alfo, of libelling after fentence pro.
Hounced f; and then proftituting the ordinance of God,
to the reproach of the world, by carting out of commu-
nion with them all fuch as cannot fail down and worfliip
the image they have fet up, or comply with their new
precepts ; wherein they make themfelves judges of the
law of God, as Manton upon James iv. 11- fpeaks:
•* Speak not evil one of another, brethren. He that
fpcaketh evil of his brother, and judgeth his brother,
• Scarce d:d ever a fpirit of calumny and reproach more prevail than upon
this occalion: if we onfult rheir Acts and Proceedings, and other performances^
y/t will find, that •* Apollates and backflidcrd from the Lord's ways ; f Iv^a
■* ftars ; departers from, betrayers and buri«;rs of the whoL' te^'mony of the
" day; oppcfers of the. caufe of Chrill ; left their Bibles behind tbcTi ; beguii
** to ^^o back to Egypt ;" with fuwii-likv^" appellations, were-the ufaal epithets
given ro their brethren at this rime : and for no other reafon, bi:t bjcaufe they
affirmed the Jawfulnefe of fwearing thif reli^'ious clauC- of the hurocfs oath,
>vhich binds to maintain that divine thing and precious irealure, the *I'iue Reli-
gion, prtfently protefled and authori.'ld by th.* laws of the land ; and which
our /landing laws term, *• The true religion ; God's true religion ; Chrifl's
•• true religion; God's eternal trutii, contained inthe Wordof God, expreCTed in
•' fuch and fuch Confeiiions of Faith, and fworn alfo to in our National Covenant."
-j- It Was already obferved, p. 474. that immediarcly 0.1 the back of the
Brethren's new conftifuiion, they materially fulpended and fxaudoratcd ail
Minifters and Elders from their J'acred ofKces ; yet ihey afterwarda put a L'.bel
into their hands, contilHnp, of fcvcn articles, which was the foundation of ail
the unparalleled cenfures pafltd upon them. The ariicljs of this Libel, 'with
Jlcmarks thereupon, by iW "Rtv. Mcv.*.-. T^. ¥.\(kAvvtt aud Fifher, may be ktn
in a Preface, prcfix.-d to our i\ut\voi'^ U^St, \tvu\Vi^» <^\i\^\Nmt«j& ^vw^"?. ^'^'^.-
du€t of ihc fcparatin^ Bitibj:civ.
Ser. CXXVI. for Temple Reftoratiort. 'aY9
fpeaketh evil of the law, and judgeth the law : but if
thou judgell the law, thou art not a doer of the law,
but a judge." Whence he obferves, ** That to make
•* more fins than God hath made, is to judge the law,
** as if it were not a perfedl rule. Men, fays he, will
** be wife beyond God, and bind others in chains of
** their own making. There is an obedience of faith,
** by which the underftanding mufl be captivated to God,
•' but nutto men ; to the word, but not to every fancy.
*' There is a double ftrperflition, fays he ; pofitive and
*' negative : one is, when men count that holy w^hich
** God never made holy; another is, when men condemn
** that which God never condemned: both thcfe are like
** faulty. We are not in the place of God : it is not in
** our power to make fins our duties. — " Touch not, tafte
** not, handle not,'^ was the ordinance and precept of
" falfe teachers, Col. ii. 19. There arc three things,
** fays he, excepted from men's judicature, God's coun-
** fels, the holy fcriptures, and the hearts of men. We
'* (hould not dogmatize and fubjett men to ordinances of
•* our own making, prefs our own authorities, and rigo*
** rous obfervances as duties. Juflrce and wifdom is
'• good; but to be juft overmuch, and wife overmuch, is
** ftark naught, Eccl. vi. 15, 16. that is, to be juft and
** wife beyond the rule. Man is a proud creature, and
•' would fain make his morofity a law for others, arid
•* obtrude his own private fenfe for' doftrine. It is
. ** ufual to condemn every thing that does not pleafe us,
** as if our mag'^fterial didates were articles of faith.
** We muft not come in our own name, but judge as
** the world judges, otherwife we judge the world. The
" Lord grant, he adds, we may conCder it in this dog-
•* matizing age, wherein every one cries up his own pri-
•* vate conceit for ?.aw, and men make fins rather thaa
•* find them." THus far he fpeaks, as if he had been
living and fpeakirig in the midft of us juft now, when
men are, by this method among the relt, deftroying
the temple, and demolifliing it.
I only' add another method, ufed amidft thefe days
of temptation and awful delufion, for deftroying and
demoliftiing the temple,^ and ihat is^ \Jv^ \SL'wsa?;jjx^^ "^
480 Temple Defolatian mating way^ '
under the higheft pretence to piety^ religion, and progre&
in reformation. And, indeed, Satan would never gain
his defign fo much, if he did not transform hlmfelf iato
an angel of light, and bulk up his black temptations with
the fair colour of zeal for God and his glary* Thus
Chrift himfelf was arraigned and condemned, under co-
lour of zeal for the Sabbath-day, which his enemies faid
be profaned; of zeal for the law, which they faid he tranf-
greffed; " We have a law, and by our law he aught to
die, bccaufe he made himfelf the Son of God.'' TIuas the
apoftles were call out of the fynagogue^ under pretcsce
of doing fervice to God; *' The time cQraeth,that whofo-
ever fcilleth you, Ihall think he doth God fervice," Johi
xvi. 2. Thus it was of old, Ifa. Ixvi. 5^ *' They that
hated and cafl: out their brethren, faid. Let the Lard ba
glorified,'* And thus it is, Mic, \\\. 10, ii, I2* ** They
build up Zion with blood, and Jerufalem with iniquity.
Yet will they lean upon the Lord^ and fay» Is not the
Lord among us? &fr. Therefore fiiall Zion,. for your
fakes, be plowed as a field, and Jerufalem fliall become
heaps." — Well, even by thefe, and the like methods, the
Lord is faying to temple-deftroyers at this day, with re-
fcrence to the Affociate church, Deftroy this temple^ by
giving men leave to break, divide, and demolifli it. But,
[2.3 As to the fecond xjueftion here. What are the
finful caufes amongfl: us, that have prbvoked God to
order fuch a rent, rupture, and deftruStioa' of the
temple ? .
None of us can juftlfy onrfelves before God, whether
minifters or people of the Affociation; " Who gave Jacob
to the fpoil, and Ifrael to the robbers ? Hath nut the
Lord, he againfl: whom we have finned? Our ov/n wick-
ccjnefs correfteth us, and our backflidings reprove us:"
therefore, let us not fay we are innocent, aucj lay all
the blame upon finful inftruraents. Though we cannot
juftify them, yet let us not juftify ourCelves before God;
though we may juftify ourfelves before men from many
falfe charges they lay againft us. Even in thefe we may
fee and adore the righteoufnefs of God in chaftening us:
in fuch croffes as thefe, while we look to the hand of
God,
Ser. CXXVt for Temple Reftoratiwi: 48*
God, yfrt are chaftifed for our fin ; bat from the hand
©f men, we fufFer for our honefty.
I Ihall lay before you fome of the fmfiil .caufes of the
rupture and breach, wherein the dellruilion of the
temple is threatened.
1. Raflinefs at the beginrfing, in the way wherein
maT>y acceded t) the Teftimony of the day, without due
coniideration of the matter, as ducy before God, but ra-
ther influenced thereto by the example of others. This
may have provoked the Lord to fay, D^-ftroy this temple.
In regard many are now giving evidence, that at fir ft
they were but followers of men, leading them one way;
for now they are f )llowers of men, leading them juft ano-
rtrer way ; and even, perhaps, the fame men leading them
fi^ quit-e contrary way. Thus the Lord is trying peoples
honefly, in the way of their firll cleaving to the teitiniony
of the day, and difcovering their heart-popery, in believ-
ing as the church or other men believe, and following
as men would lead them. Now, when peoples fear to-
wards God is taught by the precepts of men, this brings
on heavy judgments, according to Ifa. xxix. 13, 14. If
men raflily receive the truth itfelf, without tryyjg it by
'the word, or looking any further than mens word, they
receive it no otherwife than they would receive a fable.
That faith Hands upon a very tottering ground that is
founded upon the will, or wifdom, or opinions of men.
Hence fo much unftedfaftnefs when the wind of tempta-
tion arifeth; and many fhewing themfclves but children^
coffed to and fro with every wind.
2. Untendernefs toward thefe we left in the Judicato-
ries, when we made a Seceflim from them, without
dealing more kindly with them, praying more for them,
and bearing more with them ; efpecially fuch as were
friends to the fame Reformation caufe, though not en-
lightened in the fame manner of witncffing for it. Some
began too foon to feveritics ; even in excluding fuch
from their communion, which tended to rcftrain and
keep them back from us. Though we began with fome
moderation towards them ; yet, through unftedfaftnefs,
in ftanding to cur firft refolution, many proceeded foon
Vol. VIL t U h t<4
^
482 .TVwj^fc Drfoldthn making v)ay
to fucli heights, as could not in the ilTue but terminate
in a downfal. If, in this refpeft the bond of brctherly
love was too foon broken, the Lord is righteous ia or-
dering fuch a breach among us; as threatens the de-
ilrutlion of this temple, and to make them read their
fin in their punifhment. It is true, though all of us
were not equally chargeable this* way, yet we have been
too indulgent towards fuch as were io ; and therefore
^jtahnot purge ourfelves.
? 3. The Lord may have given orders to deAroy this
temple, becaufe of the untender walk and Cjnverfaticn
of malTV profefled witnefFes, having no convcrfatioH be-
coming tlie g'.Tptl, nor becoming the high profefEon of
religion and ref<)rmation they have made ; thriugh they
have profefled to witnel's againlt the fins of others, what
have they done, in their walk, mc^re than others 2, Have
ni>t many that profefs to knew God, given evidence that
in w rks they deny him ? May not God }uflly plead
a C)ntr;verfy for the manifold neglefts of fecret and
fanjily worfliip? negledls of Chriflian fociety and fellow-
iliij)? neglects of fpirituality in word and walk? wantof
natural,-! JVC ai:d tendernefs ? evil-fpeaking» whifpering,
and backbilin^ ? biiternefs of fpirit againft thofe that
differ from them ? not becoming all things to all men,
that we 'i ight gain tiiem to the Lord^s caufe and way?
n t fandifying God's holy Sabbath, nor his holy name?
undervaluinj^ gcjfpel-privileges, and former peace and
plenty ? not rendering to the Lord according to his
great go..dnefs ? over-valuing ourfelves, and our exter-
nal privileges?
4. Untendernefs of bretliren towards one-another,
not walking in love, as Chrift alfo loved us; not regard-
ing or remembering the covena;jt of brotherhood, which
jh;uld Hand fall in Chrifl. Wiien the precept and ex- 1
aniple of Chrill is herein flighted and negledled, no |
wonder that the flaff of Bands as well as Beauty Ihould I
be broken, as it is faid, Zech. xi. 14. *' Then I cut !
afander mine other flaff, even Bands, that I might \
break the brotherhood between Judah and Ifrael." i
Then he is faying, Deftroy this teynple. i
5. Driving dvffcr^ivl d^t\^u^^^Mcw Iti covcKanting- work. 1
SfeR. CXXVL fnr TtmpU Reftoratiom 483
\n forae congregat'Dna there haih been a profefli:^g Xo
renew our folemn Natiwnal Covenant, which our fore-
fathers fw Te for maintaining the true religion, iviucli
bath been authorized by law, ever fir.ce the firlt Refor-
mation after Popery ; in this i'cnfe, f(inie of us have
renewed thcfe Covenants ; but others have been renew-
ing thefe Covenants in prvfellion, but n..t with that
dcfign of maintaining that true religion, but fome other
defiijn known to themfelves, different from that of our
Reformers, and the reforming church of Scotland, evea
in the pureft times ; which was, according to fome
brethren never lawfully coilftitiited, but in an Eraftiaii
manner. Where there hath been thus a pr(4ecuting.of
different defigns, it is po wonder that a rupture behoved
to break forth; for, farely, the Covenant of our fi)re.
fathers was unlawfully and unwarrantably renewed
upon one fide : to this purpofe read Mai. ii. 10. See
alfo, ver. 7, 8, 9*
6. UnwatJihluhiefs amohg thfe watchrnen, and uncir-
cumfpefition in framing f^me of our public Ad^s and
Teilimonies, without due care and caution relating to
fome hiftorical paCTages ; not as to matters of faith and
praSicc, but as to fome matters of fa£l in hillory; which.
therefore need to be re£lified ; particularly with refe-
rence to the RevolutSon Settlement, as if the whole
fecond Reformation period had been totally overlooked,
from 1638 to 1649; ^vhile yet the Wcdminfter Confef-
fion of Faith, received by the Church of Scotland 1647,
is exprefly adopted and embodied with the Revolution
laws, fettling the Prefbyterian church government.
Though miftakes of thi& fort never were^ nor can be
any binding part of the Teftimony ; yet. when they afe
fi)und out therein, it opens the mouth of calumny, both
among enemies to witnefiiug-work, and among thefe
wlio.had their own private opinions and new principles
to build upon thefe paffages in the faid Aflts ; whiph..
others, by an overfi^ht, and thn ugh want of due Cf?-
cpmfpedtion, fuffered to pafs. However, our God 13
a G'd of truth, aod will not bear with any miftakes in
a public Teftimony, lifted up hr his name and honour,
but will have it purze4, though it ftio^jy be by fire^
4^4 Triple Hejolauoii, making noa^
Mai. ii'u 3. Therefore, he halh brokert us to pieces^
that we fnay acknowledge our miftakes^ He will have
truth brought forth into viftory : he will have us hum-
bled to own, that, according to our Cotifeffion, '* All
*^ Synods or Councils, general or particular, fince the
" apoilles days, may err, and many have erred." It
ft agreeable to our principles and Covenant, when we
fall into any terror, do£lrinaU practical, or hiftoricaU
to acknowledge and rectify the fanie^ witliout obflinalc
iViaintaining and defending what cannot iland with
truth.
7. Atiother finful caufe of God^s fdying^ Deftroy tb'n
temple^ \s. There is juft ground to fear, that hands have
been laid too fuddenly uport fonie who w^ere licenfed
and ordained to the holy minillry, contrary to the
^xprefs command of the glorious Head of the church;
** Lay hands fiaddenly upon no man.'^' Hence fome,
it is like, have been fent forth to the minrftry among tis,
who were novices, and uhduly qualified ; fbnie that
have given evidence they were little acquainted wkh
the d'clrine, difcipUne, and governmejit of the church
df Scotland.
8. Another ground of God'^s quarrel, that might
pr(»cnre temple-defolatioii, may be, that in reformation-
work there hath been too little regard to reformation-
rules : as in the Act relating to the terms of miniflerral
and Chriftian communion, the going in thereto more
fuddenly and precipitantly than was requifite ; that is^
without obferving the reformation -rules in the years
1639, 1640, 1641. fippointing '' things of general con-'
** cern to be fent, by way of overture, unto Synods,
** Preftyteries, and Kirkfcffions, that the diifiifive
** church might deliberate upon the fame, before they be
•* turned into afts in the fupreme court/' Perhaps the
rjeglefl o^f this hath rtr^t only given occafion for fume
complaints, but may have provoked the Lord to le^ve
f) many to make new terms of communion of another
fort, without any regard to thcfe reformation-rules;
^r.d without regard to the peace and unity of the
AfT'^ciate body.
9. Another fiti5u\ca\xfc mvj^^^^vV^ t^-iiodical Judica*
Sevl. CXXVL for Temple Hefts rathn* 4^5
tory's allowing praailers to be voters in thefe matters
judicially, wherein llicy had been practifcrs publicly.
It is given by tht: Allembly 1638, as one oflhe great
crimes of the pretended Aflembly at Perth, where the
Five Articles were voted, '* That the Biflirips, who
** had been pradlifers in thefe articles, were fuffered to
*♦ vote." N^w, fome were known to be fuch public
pradlifers abi)ut the bu^i^efs oath, befrc any cjueHiou
ab^ut it in the Synod \va3 decided, that they made ic
a term of CiMiiniunivn, and ground of excommunication,
(jpenly ^nd publicly; yet even thefe were allowed to vote
.ill that queUion, wherein they had been fuch praclifers;
whereas they ought to have been excluded from any vote
in that matter* Therefore, no wonder that the Lord
divided us in his anger, be(Jtiufe of our allowing thefe to
be jud;:jes in a caufe wherein they had given fuch public
determination. Yet here it is remarkable, though the
Lord is juftly breaking us for our neglecting to do our
duty this way, yet as th^ir being allowed to vote ia-
that decifion al^ut the burgefs oath, mada the decifioa
carried by their vote, to be null and unlawful ; fo,
their excluding thcmfclves from voting in the laft vote,
that was voted in their prefence, about that decifion
being a term of communion, or not, made that very
vote not only to be carried without a contradictory vote,
but alfo to be jull and lawful, which yet they made live
ground of their feparation. In this matter, therefore,,
the Aff^ciate Synod, meeting here, may humbly adore,
{t.) The jullice of G'^d, in rebuking them for their fiii
and fault, in negledting to exclude fuch members from
Voicing with them in this affair ; and his righteoufnefs,
in ordering fuch a rupture, and fuffering thefe Brethren
to be, in his holy hand, the v )d of his indignation
againft us^ And yet, (2. J We may fee and adore hia
mercy, in ordering matters fo, that in this (iep of voting
the decifion to ^e no term of communion, it wa$ rendered
valid by their ftepping afide fo diforderly, and excludr .
ing themfelves from voicing therein ; which is owing
not unto us, but on^y to the holy providence^ and mer-
ciful interpofition of God ; and by their feparating
themfelves froiji us, have reridevtd <^mx 4a^4^'^\x\^v&.
48*6 '^cmph Defolatlon making vsay
affair^ the more valid, lawful, and agreeable to the fore*
laid rule of that fanijus Aflembly 1639; and our pro.
cedurc, 1 hope, the more pleafant and peaceful: where-
as, their purfuit of that diviJing queltign fo violently,
made cur meetings for many days full of difordcr and
conlufit-n. — On thefe accounts we ought to magnify both
the holinefs and goodntfs of our God, and to fiog of
mercy and judgment; f)r, when our feet flipped, hifi '
mercy held us up.
10. I add another finful fpring of our temple-dcfola-
tion which God hath permitted; fur, it is efpccially
temple-provocation that brings on temple- deiolation,
and that is, not only our f^cret fins, in tampering with
temptations to breaH our f^lemn vows anfl engagements
in many refpedls ; particularly by withdrawing that
heart-love that ought to have been kept burning toward?
one- another ; for, our holy Gud fomctimes takes open
vengeance on fuch inventions of his own people, as in
another cafe with David, 2 Sam. xii. 12.: but efj^cial-
ly our more public fins committed in judgment ; parti-
cularly, our partiality in our judicial proceedings : for
fuch things the Lord threatens with public and open
caftigativni before the world ; ^' Therefore alfo I made
you ontemptible and baft- before ail the people, accord-
in;:^ as ye have not kept my ways, but have been partial
in the law;*' or, as it is in the Hebrew, b^ve accepted
ftjces^ Mai. ii. 9. Have we not realon to acknowledge,
that we have been many times guilty, even in judgment,
of paying too much of an idolatrous regard to f )me men,
and of being flaviflily afraid of their breaking ol^'from us;
and therefore, have yielded io far in certain points to
them (which I could mention), and perhaps farther, than
light could well allow ; at Icaft, fo f^r as to go to the ut-
mofl border of light in c<5ndefcending to them : whereas,
it had been better to have fufiered them, a good time
ago, to feparate themfelves, than by many yi<j1dings, for
peace falie, to wait till they had a greater backing. Fur
thefe things a holy God hath julily ordered a more fear-
ful rupture, fuch as hath tended to render our witncff.
ing-work more contemptible before all the people;
J/jough yet, we \io^e^ \.\\t \^Q\^^l^^^\ W\\\<^<j^^cid out of it,
Ser. CXXVI. for Temple Reftoration. ifif
when he comes to make clarknels light, and crooked
things ftraight, and to rebuild the temple.
To this particular, J may add that piece of partiality
we had been chargeable wiih, in not cenluring duly
ieveral open fcandals, committed even in judicatories ;
and fuch eruptions and out breakings of paUion and cor-
ruption, as hath been more fcandalous and ifFcnfive to
ijpe£tator3 than many other adls of wickednefs and pro«
fanicy. Though there is no doiibt but there have been
offences oh all hands, through the upftirring of corrup-
tion amidil thefe temptations ; yet thefe eipecially by
whom fach offences have come, ouglit to have been
cenfured at another rate than ever they were : and the
negleft cf this hath ilfued in thefe whvj have been fu far
indulged and fpared from fuch juil cenfure, their being
left of God to .pafs mr>rt unjuli and wicked cenfures and
fentences, in their pretended cmrts, againft thefe that
linfully ncgletled to pafs juft and neceffary cenfures
againft them. Herein, theref'*re, though we cannot
Juttify them, yet we may fee good reafon Xo juftify God,
in his having ordered fuch defolation, and faying upoa
the matter, Dcftroy tbis lemjfle *• But now,
a^/Zy, Let
,* \Vc hadfr-^rmcily cccaflon to dhfcrve., p. 474, That tlic a<;rcc.iblc Inr-
Tnony of the AfTK-iarc Sj n;ni w.i.-. obibuAt'd, with a (hort hmr at the time,
canfe. and mann -r of it, to^t^hcr with tlu ciVc£t th.it followed: what novf
lemains, 13 a iJitle mote fully 10 unfold ihe naiure liicieof, by giving a com-
jicndious view of the 'femtV.cOiS of bath parihs. It was already ol.fcrved,
Thui if was the Rclicrious Claii'e, in foms biir^ef* OAihs th.U gave riljc to fucli
, a wa'.m dilpute, in ihc Airotiatc Ucdy, as at lall tcrmiiiatcd in aiupcure:
rs c the claufeitrrlf.p. 474.] The mt:mbi.rs of ^ouri entertained .diiFcrcnt fcnti-
mints relative ro the meaninj'of that clrife : Cim-J of them .viewed it as fmfiil,
vhile othtTS atf.rmcd tht iWcariag of it was lawful. Tiie Cjndjmncrs of
this claufe as fini'ul, allrd^ed, Thst it homolt>j;iicd ih; omiHloni and dif.-jfli
t>f the Revolution Seitl^ia.nt of Religion, and was a cooniving at, and a«.qii-f-
cin.; in the corrupt!- 'D) of the prelent J^i^ioacories : and, ia 0;dor to fup.nrt
their afTertion,'' laboured to conniund [lie True Ji^li^^ioa prafcff.d and iUuIod,
"wiihlhe l^rofcffion and i^iikmcnt thcvcof, making not the True Religion iiil'lf,
^iit the ProfeiHon and Seitlcaicni, the thin^ i'worn to; as li there were
DO ditfLrence between a good profclKon and a bad pra^ice.— The Defenders of
4his claufe, as lawful. rejc*Acd the allegation, and affirmed, I'hat whatever omin>
fions the Ec volution Church or State were jafily charged with, yet the True Jle-
ligion was really fettled at the Revolution, by the Revolution Parliament : in re-
gard, the Weil-ninrter Confcffion of Faith, whicii contains the quinreflencc of
true reli^io". ^vas ratifit-d tlicie'uy, aa agreeable to the wQid of God, and embo-
died in their Fifth Afl : and all bad a£ts, contrary thereto, and inconfillent
/therewith, refcindcd and annulled ; and all good UvrS, in favours (hereof, rait-
£sd and coairmcd ; r.nd the Nationsil Covetkai\i ^ ^ i<;^n< ^t^'v^ ^'t ^^^ 'wti.^ ^ -as^V
4M Te^nple Deflation making 'svay
2dlyy Let us look a little to the light and bright fide
of the text, namely, In three days I will raife it «^.—
The fcope whereof, as I have Ihewed before, is to give J
a lure fign of Ghrlft's power, and authority, and defign, \
to raife up and rebuild the terople of his church, or '
niyftical body, when deftroyed and ruined by men, by
his being able to raife his human body from the grave.
Here then is the bright fide of the cloud, for exciting
our faith and hope ; for all is not loft that is in hazard.
Vifible dangers and difafters are not defigned to fright
us away from Ood, as if he were become cruel and un-
kind, but for the exercife of faith on the invilible God :
His thoughts are not oiir thoughts: We think many times
all is gone to ruin, when yet a refurrefticn is at hand.
Let it not be thought ftrange, that the myftical body of
Chrift, his temple, fhould be deftroyed, as if there were
no hope : let none fay, now when deftruflive ruptures
and breachestake place. Where is their temple ? where is
their hope? where is their God? For, '' Our God is in the
heavens, he hath done whatfoever he j^lcafeth.'^ There-
fore, *' O Ifracl ! truil thou in the Lord; l)e is their help
and their fliield : O houfe of Aaron ! truft in the Lord;
he is their help and their Ihield: ye that fear the L^'rd,
trull in the Lord; he is their help and their fliield," &c.
He hath given us a fure fign that he will revive his work
in the midft of the years, by raifing his own body in
the Solemn Lcflaue ami Covenant, freed frnm the indemnities of the preceding
reigns of Charles II. and James VII. They farther affirmed. Thit the iru5
reli.i.ion, aulhoriTied and eilabliilied by the Revolution parliament, is the fame
true religion that hath been, and now is, prof^iFed by S.'ced ri in ihrirA.l
and Teftimony ; and that the prcfcnt prof. TILhi of reliction ought nor :o be
confounllfd with the anci/nt fetilement thereof: for, no deviation or dcfvi^lior,
either in principle or pia^ice, in prof;.'ding the true religion, co\:ld Se couch' d
in the bofom of that reli'^ious claule, feeing it only r^:pcf>id the true rc-li^ion
iiftlf, formerly ratified on its ancient b.-^fis. And furih-.T, it was nffirmed,
Thai our Teftimony was never lifted up aj'^-n/l the true religion profciTed and
aufhorifed by the laws of ihc land, or r.gainfl the Rcvo^iiion felilcment thereof,
but againft their omiflions ; and therefore gave it the epithets of h.ippy and
j^lcrions Revolution, and our beautiful, valuable, and excellent Preibyieri>ii
Confrituiion : nor r.g^inll the profel?Icn of relir;ion, or the found prafllce of the
preienc Jcid'catorlcs ; but againlt i heir dcfe^^ions and corruptions, and abufe of
their profeficd principles, by a courfe of backfliding.— This, however, was
a fruillefs difpute ; did much injury to the intcrells of real religion, by alienat-
ing the alfedlicns cfprofefiors fiom one-another ; and could, by no means,
fupport the hup.c fibric the Brethren of the oppoiitc party reared upon it :
n parallel to wiiich, \r\ a\\ us 0.icurcvi\.;xTJ:.t.^» <^^^t;^V \i^ Cducid in all the annals
9,nd rccprds of ihc ChwrcVv,
ER. GXXVL for Temple Reftoratien. 48^
tibsvns^ays; and therefore, bath promifed the fame thing
to the church, Hofea vi. 2. ** Altir two days he will re-
vive us, iQ the third day he wiii raife us up, and we
iball Jive in Iiis fight."
l-^hall now clofe with a few kffons, deducible from
this light fide of the text and do£lrine.
[i.] Hence learn that our Lord Jefus, who raifed up
the temple of his body in three days, hath his own w»ys
o£ railing up the fallen tabernacle of David, even when
k feems to be dellroyed.
Quest. When may Chrift be faid to raife and rebuild
bis church, after it feeras to be laid in ruins?
Aksw* I. When he prefcrves it amidft the deflruc-
tioii, and referves a remnant for himfelf amidll the ruins,
Jike the tenth fpoken of^ Ifaiah vi. 13. After the great
£orfaking fpoken of in the midll of the land, it is laid,
" But yet in it there fliall be a tenth, tfc. A holy feed
fliall be the fubftance thereof."
2. When he caufes it to take root, as it is faid, Ifaiah
xxxvii. 31. *' The remnant tliat is efeaped of the houf«
ef |udah fliall again take root downward, and bear .fruit
upward.'*
3. When he breathes upon the dead and dry bones,
faying, as' in £zek. xxxvii. 9. ** Come from the fout
winds, O breathy and4i)reathe upon thefe flalin, jthat thejr
may live: for not by might, nor by power, but by my
Spirit, faith the Lord of hofts," Zech. iv. 6. Then moun»
tains become a plain before ourZerubbabel. Hence,
4. When he blalls the foolifli projefts of temple-def-
troyers, whoever they be; though they were as a fignet
upon his right-hand, Jer. xxii. 24. The Lord raifes his
temple, when he infatuates the defiroyers thereof, and
fufFcrs them to go to their utmofl in deIlroying.-work ;
making the wifdora of the wife man to perifh, and ilic un-
derftanding of the {>rudent to be hid, Ifa. xxix. 14. HeJ
raifes his temple by defeating the defigns of dellr«yers,
and turning their counfels to fooliftinefs, and feringing
good out of what they defigned for evil, whether it be
the deiign x)f the men themfelves, or the defign of their
l^ork, as Jofeph faid to his brethren, Gen. I. 20. " But
49^ Temple Defolation making noay
as for you, you thought evil again It me> but God meant
ic unto good, even to fave much people alive."
5. When be catches dellroyers of the temple in tlieir
own fiiares, and makes them to be mared in the work
of their own hands who are d^droyers : See Ifa. ix.- 16.
*' The leaders of this people caufe them to err; and they
that are led of them are deiiroyed." And, when, inftead
of profpering their projects, he curies their cruei plots,
even tho' he fliould blefs their perfons, as it is thought
was the cafe of Sime:>n and Levi, Gen. xlix. 5, 6, 7.
*' iiillruments of cruelty are in their habitation;" or, as
it is in the margin, * Their fwords arc weapons of vio-
lence.' " O my fiml, come niit thou into their fecrets;
unto their alTemblies, mine honour, be n«)t thou united.
Corfed be their anger, for it was fierce, and their wrath,
for it was cruel: I will divide them in Jacob, and fcatter
them in IfracU"
6. He raifes up his temple, when he builds and beau-
tifies Zion; that is, when the gofpel of peace is pubiiih-*
ed, the new and living way made known ; when roini-
ilers.and ordinances are given according to his order and
appointment; when the eleft are brought in, and the
church gathered and ellablilhed ; when the doftrine,
worfliip, dilcipline, and government of Ghrill's houfe,
ftrc fet up for the perfefling of tlie faints, for the edifying
of the body of Chrilt; when peace is within the walls, and
profperity within the palaces of Zion: and when among ;
the remnant that remains undriven away with the ilorm
of temptation, there is a maintaining of the unity of the
Spirit in the bond of peace ; then is Zion built. And
then is it not only built up but beautified, when the
church is privileged with the purity of the gofpel-ordi-
nances, like the pure river of life, clear as cryilal, Rev.
xxii, I. When there is a multitude of converts, ac*
cording to that word, Ifa. xlix. 17, — 22. ** Thy children
fhall make halte; thy dellroyers, and they that made thee
walte, fhall go forth of thee. Lift up thine eyes round
ab ut and behold: all thefe gather themfelves together,
and come to thee," £sPr. When God fets ofF wallers and
deilroyers, and gathers in a multitude of children in
^ion, then he buWd^o aud b^^uX\^v^^ bo^K^ And when
5£R. CXXVI. • for Temple Reftoration, 4gr.
there is in Zinn, not only a multitude, but an excellency
and iplendor of profeffors, as it is faidy Ifa. Ix. 12. *' Thy
people (hall alfo be all righteous, be. The branch of
my planting, the work of my hands, that I may be glori-
fied." This is that glory 1 eutioned, Hag. ii. 7. '' I
will fliake all nations, and the dtlire of all nations fhall
come; and I will fill this houfe with glory , faith the
Lord of hotts."
' £2.] Hence learn, that Chrift alone is the great builder,
whatever means he makes ufe of; he is the great builder
of the temple, and repairer of the defolations of Zion:
therefore prays the pfalmill, *' Dii good in thy good plea*
fure untoZi'.n; build up the wails of Jerufalera, Pfal. Ii.
18. God will fave Zion, and build the cities of Judah/'
Pfal. Ixix. 35. See Pl'al. cii. 16. Ifa. xiv. 32. " The Lord
hath founded Zion. Beh .>ld, the man whoie name is the
Branchy he fliall build the temple of the Lord ; even be
Ihall build the temple of the L-rd, and he fliall bear the
glory," Zech. vi. 12, 13. The Lord indeed makes ufe
pf ni'^rtal men, as inllruments, in raifmg up the gofpel-
temple, Paul to plant, and ApoUos to water; but after
all, he that plants is nothing, he that waters is nothing.
Clay and fpittle did as much ta the openring of the blind
man's eyes: the fuccci* lepends wholly upon the Lord.
I have told you of fome fmful caufes why the Lord may
fufFer men to dellroy his temple, but the fovereign caufe
of his fiiffering it to be dcllroycd utterly in appearance,
is, that he mny raife it, as Chrill of his own life, John x.
17. ''I lay down my life thai I may take it again:'* fo
he fiiflcrs the temple to be dellroyed, that he may raife it
again ; and that it may appear it is he alone that raifes
it; that it is he alone that buildeth up Zion, when other
builders build in vain; when vain is the help of man, his
own arm bringcth falvation: therefore the work fhall go
on, maugre all oppofition; by the fpeaking of one word
he lays the foundation of a new heaven and a new earth:
it is he that creates Zion a rejoicing, and her people a joy.
If he fays to Zion, It fhall be inhabited; to Jerufalcra,
It fliall be built ; to the temple, Thy foundation fliall
|Je laid ; it is done. Whatever be the tool or inftru-
ment be employs, it is all one : great iullciimcats <k>
499 Ttmple Defolation making ^ay
not further; weak inftruments do not retard his work.
If he will fight, it is all one to him, whether it be a
fword or the jaw-bone of an afg. If he will take a city,
he can ftorm it with trumpets made of rams horns, as
well as with great guns. Again, if he intends to ihrelh
the mountains, and beat them fmall; he can do it with a
worm, even th^ worm Jacob. It is he that raifes the
temple.
f 3.] Hence fee, what is ourLord's ufual time of raifing
up his temple, namely, not till there be a deftroying and
dowutpuUing of it; *' When men are call down;" or, as
it may be read, '* When there is a calling down, then thou
ihalt fay, there is a lifting up,'* Job xxii. 29. His people
are faid to be caft down, but not forfaken : and when
does he help them? Not till they be brought low, Pfalni
cxvi. 6. '^For the Lord (hall judge his people, and repent
himfelf concerning his fervants; when he fees that their
power is gone, and there is none fhut up or left,'* Deut,
xxxii. 36. When did he help Ifrael in Egypt? Exod.
V. 22, 23. Not till their diilrcfs came to an extremity,
that they thought he had done them evil, inftead of doing
them good, and delivering them by Mofes, who was fenc
on this errand, *' But thou hall not deliyered thy peopb
at all;" or, as it is in the Hebrew, Delivering, thou haft
not delivered. When did he help and deliver his apolHes
from trouble? Not uVt they were prefTed cat of meafure
above Rrcngth, infomuch that they defpaired even of life,
z Cor. i. 8. And it is faid, vcr. 9. " We had the fentence
of death in ourfclves, that we fli.')uld not trull in ourfelves
but in God, who raifes the dead." His time of raifihg up
Ts, upon the matter, not till the third day after death ;
not till the temple be deflroyed, and all hopes of relief
in appearance quite fail. This he does, that he may
fhew our time of need, to be his time of love; and that he
may fhew his glory, as in the cafe of Lazarus ; that he
may make his work the more remarkable; that he might
I^ighten the faith, and prayers, and praifes of his peo-
ple ; that he may humble tlie loftinsfs of man, and. that
the Lord alone might be exalted.
[4.] Hence fee, that the faith of a church's refur-
r€6tion and reftoraUoiv \^ \.o \>*t \i\3;^\\. >^^j^^ \V^ ^ci\j(er and
SER.CXXVI. for Temple R^ftotathni 493
virtue of Qirift's refurrefition on the third day. Here
is the fign of his power, the fignal of his grace, the fur©
document of his defigii to rellore the ruined temple of
his church, and of his authority, ability, and purpofe,
Tlie fign is given, In three day^ I hhHI raife it up. The
fign given hath taken effedl; " He rofe the third day ;
and by him we may believe in God, that raifed him from
the dead, and gave him glory, that our faith and hope
might be in God;" even our faith and hope of a fpiritual
refurredlion, and of a church's reftoration, notwithlland*
ing death and dedruAion: and if failh be excited, it
fliall not be difappointed. Indeed, Sirs, the Lord will
cither do wo more than we believe, or bclievingly hope
for in Ghrili, and through Chrill, the refurrcftion and the
life ; or, if he does, you will not have the comfort of
what he does. However, here is ground fur faith and
hope, the glorious Head is rifen; therefore, *' The vifion
is fof art appointed time, in the end it will fpeak and not
tarry ;" and tho' it feems to tarry, wait fur it, and llay
till the third day : the wall is to be built in troublous
times. When the extremity is come, then in the mount
of the Lord it fliall be feen, the Lord will provide relief*
Glorious is the defign of God with reference to the
raifing up of his ruined temple. The building of Zion
is his mafter-piece ; becaufe it is the counter-pane, the
<iounter-part of the refurreftion of Chrift. The rebuild-
ing of it is bothexemphfied and infured by his rifing the
third day.
[5.] Hence fee the fweet and eafy, yet weighty and
inomentous work and bufinefs of Under-builders of the
temple. What is their duty when the temple is defiled
and deftroyed ? Why,
I. Their duty is to look to the chief Mader-builder
of the temple, and to lay the ftrefa and weight of all up-
on him, faying, *' Who is fufficient for thefe things? i^c^
Our fufficiency is of God;'* efpecially when men are lefc
to bufy themfelves about dellroying-work; then they,
ought to emjdoy their Mafter to come and put hand toi
his building' work. Deftroying-work is not his: though
his holy hand may be feen, and his righteoufnefs in
luflfering it ; yet he is not the Author of confufiori' or
494 Temple Defolation making way »
deftruSbion: he puts deftroying-work away from him into
finful hands who arc aftive therein ; Diftroy this temple*
i^ It is his work to raife and rebuild the temple when it is
-■ deilriyed; to purge the temple when it is defiled. Let
not under-builders be difcouraged, as if deflroycrs could
hinder him in his work of raifing up. There are four
things he cannot do, and it would imply impcrfedlion if
he could, (i.) He cannot iye^ " The Urength of Ifrael
cannit lye," Num.xxiii. 19. (2.) He cannot die; f r,
•* He lifts up his hand to heaven, and fays, I live for
ever,'' Deut. XKxiii. 40. (3.) He cannot change,- " I am
the Lord, I change not," Mai. iii. 6. He is the fame
••■j'i(rcfterday, to-day, and for ever, Heb. xiii. 8. (4.) He
cannot be hindered in his work, nor difappointed of his
deiiijn; " None can ftay his hand, or fay unto him. What
doft thou? The counfel of the Lord, riiat fhall ftand^ and
he will do all his pleafure." Therefi>re,
2. Their duty is to put hana to this temple- building
work, wherein he is all in all, and they are nothing;
yet, as they would ef::ape the curfe of Meroz, they are
to go forth to the help of the Lord againll the mighty.
Though he ftands in no need of our help, yet as we
that are under-builders are called workers together with
him, 2 Cor. vi. i.; fo our faith rau!l not be an idle
faith. It is a great diflionour not to have a hand, as in-
ftruments, in carrying on the v/ork ; but it is, and
ought to be looked upon as onr (^l:>ry and credit, to put
to our hand to this work. When tlie Lord builds op
Zion, he appears in his glory; and if we put to our hand
to the work, it is our honour and glory : and as God
appears mod glorious in repairing the temple when it is
moft ruinous ; fo it is a \\\M\ honourable work, to be
active in repairing the defolations of the temple: when
men and devils are molt active in pulling down the
carved work ; yea, dalhing it down as with hammers
and axes, and that under pretence of building and
rearing it, and are de(lroyin«y the tcMuple and t!ie build-
ers of it both, let us work in dependence on the ftrength
^nd W!rdx)m of the wife Malter-builder.
[6.] Hence fee the duty of people, as well as pallors:
and
UeR.CXXVI. /flr Temple Reftoration. 495
and particularly, it may fhew what is their duty, both
with reference to the public concerns of the temple, and
with reference to their own perfonal concern in this
dodlrine.
I. With reference-to the public concerns of the temple
of Chrift's myftical body^cfpecially aniongU the members
of the AfTociation, in fucb a day f^f dread iul tempta-
tion and delufion, wherein Cod is letting locfe Satan in
his inftruments, even araongft fome of the godly, to be
deftroyers of his work, and faying to them, Deftroy tbi$.^
temple. Surely it is our duty, without drawing hady "
conclufions, and turning afide to any new and crooked
way, to '* Wait till the Lord hath performed his whole
Vfork upon mount Zion, and upon Jerufalem;" and till
he accomplifli his word upon his myliical b^dy, which
[ is accomplifhed upon his human body ; In three dayx
\ J Villi raife it up. Chrift faid once to his difciples,
*' What! could ye not yj^'atch with me one hour?" And
miay it not be faid here,"VVhat! cannot we wait for him
three days, ux ftay till the third day ? I mean, the ap-
pointed time of repairing thefe defolations. Why, bow
long fliall I wait ? Indeed, whenever it comes to a de-
f.ftroying time, then may be expetled a rebuilding time.
*' Let not the eye of fenfe only look to what men are do-
* tug, when deftroying this temple, but let the eye of faith
look to what God is to bring out of thefe ruins, and wait
a little: for, if v^e look upon a fine building, while it is
yet araongft the workman's fingers, before he hath givea
it the finiftiing ftroke, we may readily fee^ nothing but
, a mafs of confufion; but when the work \\ perfefted, then
doth the beauty of it appear: fo. If we look upon the
Lord's work about Zion by halves, we would fometimcs
think he is pulling it down wholly ; but, as in the fore-
cited word; Job xxii. 29. *' When there is a catting down,
then thou (halt fay, There is a lifting up.'* O Sirs, be-
hold thewondersof divine providence towards his church.
Sins, and temple provocations, bring on temple defolati-
ons; and then, in infinite mercy, temple defolations make
way for temple reftoration, with a'*Neverthelefs he faves
for his name's fake." Meantime, O Sirs, mix not with
49^ temple Df/olafPon mating way
dcftroyers; but join with regular builders, under Chrift
the great Maller-builder.
2- With reference to your perfonal concern .in this
doClrine; it is your duty, when the temple of your own
\x)dy or fuul is in a diftreffcd or deflroycd condition,
to look to him that can in three days, ftr very quickly,
raife it up. Acertain limited time in fcripture is often put
for an unlimited time ; therefore, do not limit the holy
One of Ifrael to a particular day : only, when matters,
come to an extremity of dillrefs and deftrpftion in ap-
pearance, then you may look out for a time of reviv-
ing.
. Well then, O let finnefs, who have dedroyed thcni-
felves, and whom fm and Satan have deftroyed, and
even all temple-deftroyers that have thus ruined th^i-
felves, hear and hearken to him who fays, " Q Ifrael, \
thou haft dellroyed thyfelf; but in me is thy lielp," HoC
xiii. 9. O finners! Deftrufition is yotir name, and your
trade; but though ruin and defolation is come by you,
yet relief and deliverance comes by Chrill : therefore,
look to him who fays, '* Look unto me and be faved, all
the ends of the earth; for I am God, and there is none
^Ife," Ifa. xlv. 22. You are the deftroyers, but I am
the builder. Salvation is of the Lord.
O! come to Chrift the builder, believing that he is
able to build you up. Seek you a figrt of his ability
and authority ? It is given. It is given, in that he is
able, in three days, to raife tip his own body when de-
llroyed. In three days he railed it up. Objedl nut then,
I am aftually dellroyed; there is no hope. Btrhuld, his
refurredlion is an evidence of his power and authority to
yaife you from death to life; " I am the refarreCli'>n and
the life, he that believcth in me, tho' he were dc;ad, yet
ftiail he live." O Sirs, is the door of hope yet open to
you? Ke who hath given proof of his power in creation-
work, by raifmg up this world's fabric in fix days, and a
proof of raifmg up the temple of his bxly in three» is he
not able, in a moment of time, to raife you up oiit of
your fpiritual grave ?
O Sirs, look to the power of Chrifl ; for it is a fav-
iag power, a heaWng ipovicr, TVvi\\<gJv\ Iv.s work, as a
Sbr. CXXVI. for Temple Reftorattonl 497
Judge, is to damn and condemn the i/^icked world at
the laft day; yet his work, as a Saviour, is not to con-
deran the world, but that the world thro' him might be
faved : hence none of his miraculous works were of
a deftruftive, but of a faving nature. It is remark-
ed in this chapter, where our text lies, that the begin-
ning of Chrill's miracles here in Cana of Galilee, was
the turning water into wine; whereas the beginning of
Mofes's miracles, (the firft of the ten plagues of Egypt)
was the turning water into blood; pointing out the differ-
ence betwixt Mofes in the law, and Chrifl: in the gof-
pel. The curfes of the law turned water into blood :
common mercies into waters of Mara, bitternefs and
mifery : but the bleffmgs of the gofpel turn water into
wine ; common mercies irtto fpecial mercies, and to
bleffings indeed.
O ! look to a powerful Jefus ; he can very foon turn
your water* of affliftion into the wine of confolation ;
•yea, and death and deftruftion, to life and falvation*
O! what can he not do for ^deftroyed fouls, and def-
troyed churches, who could command death and def-
trudtion to do their worft againft him, and fay, in fpitc of
- men and devils, Dejtroy tbU temple^ and in three days I
""yfill raife it up.
END OF VOLUME SEVENTH.
13
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